Contents. Lesson 5 Anticipating Physical Death Corinthians 5:1-21. Lesson 9 Giving Produces Blessings... 89

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2 ADULT Lesson Commentary Contents Editor s Note About the Writers Introduction Lesson 1 Receiving Divine Comfort Corinthians 1:1-24 Lesson 2 Extending Genuine Forgiveness Corinthians 2:1-17 Lesson 3 Experiencing Spiritual Freedom Corinthians 3:1-18 Lesson 4 Enduring Unjust Suffering Corinthians 4:1-18 Lesson 5 Anticipating Physical Death Corinthians 5:1-21 Lesson 6 Pursuing Godly Separation Corinthians 6:1 7:1 Lesson 7 Sorrowing unto Repentance Corinthians 7:2-16 Lesson 8 Ministering to Saints Corinthians 8:1-24 Lesson 9 Giving Produces Blessings Corinthians 9:1-15 Lesson 10 Defending Paul s Authority Corinthians 10:1-18 Lesson 11 Avoiding Sinful Corruption Corinthians 11:1-33 Lesson 12 Enjoying Sufficient Grace Corinthians 12:1-21 Lesson 13 Proving Your Faith Corinthians 13:1-14 Bibliography ADULT LESSON COMMENTARY, Sunday School, Vol. 7, No. 2, issued September 1, 2006, is published quarterly. Prepared by Charles Law, David Butimore and Terry Parrish. Cover design by Jeff Allen; Larry E. Clements, Editor in Chief, <larryclements@abaptist.org>; Wayne Sewell, Business Manager, <wsewell@abaptist.org>. Copyright 2006, BAPTIST SUNDAY SCHOOL COMMITTEE of the American Baptist Association, 4605 N. State Line Ave., Texarkana, TX ; < Phone:

3 Editor s Note For the Fall Quarter, we will focus our Sunday morning class time on Paul s second letter to the Corinthians. Our lessons are entitled, Victory in Jesus! First Corinthians dealt with the order and discipline necessary for that first-century church to function in an honorable way for Jesus Christ. As New Testament churches face similar difficulties, they may learn from a study of 1 Corinthians how to deal with those church problems. The apostle Paul spent much of that epistle correcting wrong practices that had developed in that church. Now in 2 Corinthians, in this follow-up letter, Paul deals with effectual ways the Corinthian church and other churches are to minister the Word and obey Christ. This second epistle of Paul to the Corinthians was written about AD 57, within a year of his first letter. Second Corinthians is really about living victoriously for Christ during difficult times. As you look over the table of contents, you will notice the biblical subjects that affect personal Christian living: comfort, forgiveness, freedom, suffering, death, separation, repentance, ministry, giving, authority, corruption, grace and faith. These are subjects that enable and equip Christians to truly live and minister for Jesus Christ in a difficult world. Some have described 2 Corinthians as a picture of a pastor s heart. The intimate love and direction from Paul to this local church are obvious to all. The background, Acts 18:1-17, reveals that the apostle planted this church and spent at least a year and a half working with them. The Corinthian Christians were people like many of us. They lived in a corrupt society with dropping moral standards, and they were constantly bombarded by worldly temptations. Yet, they were expected to live effective Christian lives. Their lives, as ours, were to manifest true Victory in Jesus! This Adult Lesson Commentary is an in-depth study of the Scripture passages in each lesson. Every lesson consists of three elements: the narrative of the Scripture passage; the manna, a discussion of interesting and informative topics related to the Scripture passage; and the word studies, which are based on specific words from the original language used in the Scripture text. The number following each word study identifies the word by the numbering system of Strong s Exhaustive Concordance of the Bible and is provided for the benefit of those who want to examine the Word of God in greater detail. For this issue of the Adult Lesson Commentary, we are very grateful to Charles Law, who wrote the lesson narratives; Terry Parrish, who translated interesting Greek vocabulary for the word studies; and David Butimore, who prepared the mannas. Larry E. Clements, Editor in Chief of Publications Baptist Sunday School Committee

4 About the Writers Recognized for their knowledge, wisdom and understanding of the Holy Scriptures, the writers of the Adult Lesson Commentary are faithful pastors, teachers and spiritual leaders among the Lord s churches. Following are a few biographical notes about these men. Charles Law was reared in Fort Smith, Arkansas, where he attended Central Baptist Church from early childhood. He was saved and baptized as a teenager and announced his call to the ministry at age eighteen. A year later he was ordained by his home church. Brother Law was educated at The College of the Ozarks in Clarksville, Arkansas, where he earned a Bachelor of Arts degree. He then earned a Master of Bible Languages degree and a Doctor in Bible Languages degree from the Missionary Baptist Seminary in Little Rock, Arkansas. Brother Law pastored churches in Arkansas for several years, after which he entered the chaplaincy of the United States Air Force. For twenty years he represented the churches of the American Baptist Association as an Air Force chaplain. He has served as a writer of various curricula for many years. He and his wife, Nancy, have two children, a daughter, Paula, and a son, Chancy, and two grandchildren. Brother and Mrs. Law reside in Sherwood, Arkansas, where they faithfully serve the Lord. Brother Terry Parrish was born and reared in McDougal, Arkansas. He was saved at the age of eleven and baptized by the Pleasant Grove Missionary Baptist Church in Success, Arkansas. Upon graduation from high school Brother Parrish entered the Missionary Baptist Seminary in Little Rock, Arkansas. He earned a Bachelor of Bible Languages degree, a Master of Bible Languages degree and a Doctor of Bible Languages degree from that school. Brother Parrish served as pastor of several churches in Arkansas and is now serving as pastor of Springhill Missionary Baptist Church in Alexander, Arkansas. He is dean of students and an instructor at the Missionary Baptist Seminary in Little Rock. He has served as writer for the Baptist Sunday School Committee for several years. Brother Parrish and his wife, Sandra, are parents of two children, Clay and Shelly.

5 Brother David Butimore, Sr. was born in January, 1951 in Lynwood, California. He graduated from Westminster High School (Westminster, California) in He attended and graduated (AA degree) from Orange Coast College in He was saved August 20, 1970, at a Missionary Baptist Encampment in Northern California. He was baptized by the authority of Community MBC, Orange, California. He enrolled at California Missionary Baptist Institute and Seminary (CMBI) and graduated with a Doctor of Theology in He was ordained by the authority of Olive Hill MBC, Oroville, California (1975), and has held pastorates in California and Washington. He is currently the pastor of First MBC, Fresno. He served as faculty member and administrator of CMBI ( ) and is currently President of Fresno Missionary Baptist Institute and Seminary. In the California Association, he has served as moderator, music director and parliamentarian. He has served in the Washington association as moderator. He has served as Music Director, Assistant Parliamentarian, Parliamentarian, Vice President and President of the American Baptist Association. He is currently serving on the Baptist Sunday School Committee and is Treasurer of the American Baptist Association of Theological Schools. He is the author of six books. He has been married to his wife, Debby, since 1977, and has two sons, a daughter and son-in-law, and one grandson.

6 Victory in Jesus! Introduction Place. The city of Corinth is situated on an isthmus connecting the lower peninsula of Greece with the mainland. Because of its setting, Corinth was in Paul s day a thriving commercial center bustling with shipping, trading and banking. Such circumstances encouraged a mixed, cosmopolitan population. Corinth s location also encouraged a pragmatic, anything-goes attitude. Consequently, immorality was rife in that city, so much so that to call anyone a Corinthian was to inflict one of the greatest insults possible in that day. Writer. The Holy Spirit used the apostle Paul as the human author of 2 Corinthians, a matter upon which there is nearly universal agreement even among liberal observers and commentators. Paul had established the church in Corinth during his second missionary journey (Acts 18:1-11). In his previous epistle to that congregation, he addressed several problems which beset these believers. Second Corinthians is the product of a pastor s deep and abiding love and concern for the people to whom he once ministered. Purpose. Paul wrote 2 Corinthians to follow up on some of the exhortations he had given in his earlier letter to that church. The issues which he discussed in this subsequent letter were matters which continued to be problems for that congregation. Some of the more pressing matters which Paul addressed were the church s treatment of the man who had been disciplined for fornication, the collection of the offering for the poor saints in Jerusalem and a reiteration of his apostolic authority. Distinctives. Paul s second epistle to the church in Corinth included some singularly distinctive features. Like Galatians, this letter is intensely personal and deeply emotional because of the nature of the topics discussed in it. More so than in any of his other writings, Paul revealed to the Corinthian believers the depth and the strength of his love, the grief he felt because of their sins and the comfort he experienced from their repentance. Date. This epistle was written fairly soon after 1 Corinthians. It evidently was penned shortly after Paul s departure from Ephesus and during his sojourn in Macedonia. (Compare 2 Corinthians 1:8; 9:1-4.) Based upon chronological conjectures by various authorities, it seems probable that 2 Corinthians was written toward the close of AD 57 or early in AD 58. Organization. Since this epistle was a personal letter, it is difficult to determine a specific outline of its contents. There are three divisions that appear quite prominently, however: (1) an explanation of Paul s principles of actions (chapters 1 7), (2) an exhortation regarding the offering to be sent to the church in Jerusalem (chapters 8 and 9) and (3) an exoneration of Paul s apostolic authority (chapters 10-13). 5

7 Lesson 1 For Sunday, September 3, 2006 Receiving Divine Comfort 2 Corinthians 1:1-24 Paul began this second letter to the members of the church in Corinth by emphasizing the comfort that is available to believers through the grace and mercy of God. He wrote as a man who knew deep grief to those who were experiencing many troubles and sorrows. The reason for Paul s sorrows was not necessarily the same as for the Corinthians, but the emotions they felt were similar, and the comfort they needed was from the same source. God is indeed the Father of mercies, and the God of all comfort (2 Cor. 1:3). Monday, August 28 Lesson 1 BLESSED BE GOD 2 Corinthians 1:1-4 Paul s salutation in 2 Corinthians began in the usual manner of that day; however, he quickly moved to the first point he wanted to emphasize in this epistle. Because God is a constant fount of comfort and blessing, He is to be blessed, or praised, by all believers. All our tribulations are more than offset by divine comfort. Paul, Timothy and All the Saints (verse 1). With the assistance of Timothy and Silas, Paul established the church in Corinth on his second missionary tour (Acts 18:1-11). As an apostle, he had authority that other ministers did not possess. This can be seen in the contrast by which he presented himself and Timothy in the opening words of this letter. Paul was an apostle, that is, one who was sent by God, while Timothy was our brother, that is, a brother to the Corinthian believers as well as to Paul. Moreover, Timothy probably served as the scribe to whom Paul dictated this epistle. The church in Corinth belonged to God. It was not Paul s church, nor that of any other man or group. Those addressed by this epistle were all the saints which are in all Achaia, a designation that was more inclusive than the congregation in Corinth. There was also a church at Cenchrea. (Compare Romans 16:1.) There were some believers in Athens, but there is no indication that a church existed in that city at this time. (Compare Acts 17:32-34.) Grace and Peace (verse 2). This verse is identical to 1 Corinthians 1:3, and these greetings are similar to those found in other New Testament epistles. The word grace is from charis, which is related to charisma, one of the terms for gift. (See Romans 6:23.) Grace is the unmerited, undeserved favor of 7

8 Receiving Divine Comfort / 8 God which He bestows freely upon unworthy, undeserving mankind. The Greek word for peace is eirene, which is basically the equivalent of the Hebrew shalom. The peace denoted by eirene and shalom is more than the absence of strife, as these terms speak also of unity, wholeness and soundness. The order is always grace and peace. Divine grace is the source of true peace, and, without this grace, there is no genuine peace. The exalted nature of these gifts is indicated by the phrase from God our Father, and from the Lord Jesus Christ. The fact that the preposition from has a twofold object, God our Father and the Lord Jesus Christ, indicates that grace and peace are from a single source. Believers are children of God through faith in Jesus Christ (Eph. 2:8). Mercy and Comfort (verses 3, 4). In verses 1 and 2, Paul made three references to God: the will of God (verse 1), the church of God (verse 1) and peace from God (verse 2). In verses 3 and 4 are three additional references to God: God,... the Father of our Lord Jesus Christ (verse 3), the God of all comfort (verse 3) and the comfort... of God (verse 4). The emotions which Paul expressed in verses 3 and 4 should have touched the hearts of all his readers. The Greek word for blessed is eulogetos, which is related to eulogy, a term that speaks of praise. As God is the source of grace and peace, so is He the One from whom true mercy and Manna comfort emanate. In verse 3 the Greek word for mercies denotes pity or compassion, and the term for comfort in both verses 3 and 4 is from the same basic word as Comforter, one of the New Testament references to the Holy Spirit (John 14:16, 26). In verse 4 the terms tribulation and trouble are both from the same Greek word which means distress caused by relentless pressure. Paul praised God for the comfort which he had received. God, comforts His people either by easing the cause of their pressure or by sustaining them as they deal with the pressure. From the comfort which Paul had received from God, he had learned how to comfort others. Even if the pressures which they felt could not be removed, Paul assured the Corinthian believers that he How God Comforts Us (2 Corinthians 1:4): When a person accepts Christ as Savior, there is an interesting dynamic of contrast which occurs in his life. First, the new believer has an abiding presence of the Spirit of God within his heart. Second, the child of God faces trials in the midst of this sin-hardened world. God provides for His children in numerous ways. He will not allow things to disturb us which are beyond our ability to overcome. He provides sustaining grace in the midst of trouble. He enables His child to receive courage and strength. Mercies: Paul described God as the Father of all compassion. In the inward parts of a person, the pity and emotions of mercy reside. Paul wanted the reader to know the God who is compassionate.the Greek world knew gods who were hard and cruel. Paul longed for the Corinthians to understand the mercies of God.Word Study #3628.

9 9 / 2 Corinthians 1:1-24 was deeply concerned about them and wanted the best for them despite their circumstances, even those that might seem overwhelming. Tuesday, August 29 Lesson 1 SUFFERINGS AND CONSOLATION 2 Corinthians 1:5-7 In this passage Paul referred to the sufferings of Christ, his own sufferings and those of the Corinthians as well. Such sufferings are not without remedy, however. Because of the sufferings of Christ, consolation is available to believers, and, through such consolation, we can provide comfort for one another. Abounding Sufferings and Consolation (verse 5). The sufferings of Christ which believers experience are afflictions that are imposed upon us because of our identity with Him. Jesus warned His followers that they would be hated for His name s sake (Matt. 5:11; 10:22), and Peter mentioned the likelihood that some believers might have to suffer as a Christian (1 Peter 4:16). The Greek word which Paul used for abound in both instances in this verse is a term which refers to an overabundance, a superfluous amount. Paul was a classic example of a believer whose sufferings for Christ abounded. (Compare 2 Corinthians 11:23-28.) However, he also knew that the consolation which he experienced through Christ was more than enough to offset his many afflictions. The word consolation is translated from the same term that is rendered comfort in some other instances. (See comments on verses 3 and 4.) Such comfort, or consolation, provides the strength that enables one to endure the sufferings that are inflicted upon him because of his association with Christ. Reciprocal Affliction and Consolation (verse 6). In this verse Paul emphasized the reciprocal effects of the afflictions he had experienced and the comfort he had received. Because he had suffered, he knew how to empathize with those who were suffering, and, because he had been consoled by God, he knew how to console those who Manna The Positive Effects of Afflictions (2 Corinthians 1:6): When we receive earthly affliction and then receive God s comfort to overcome it, both things are for our advantage. The affliction is necessary for the opportunity for God s grace of consolation to exist, and the comfort of God is necessary to prepare one for the next trial which will surely come. Paul observed from a personal point of view all that he endured and experienced was for the ultimate benefit of the members of the church at Corinth. were in sorrow. The word salvation, used in this instance, means deliverance. It does not refer to the Corinthians spiritual salvation, but to their deliverance from the debilitating effects which they might have experienced if they had allowed their afflictions to overwhelm them. Paul s example was so inspiring to the members of the church in Corinth that they were encouraged to maintain their Christian profession and continue their

10 faithful service to God despite all the negative experiences they had endured. The word effectual is from energeo, a Greek term from which comes such words as energy, energize and energetic. The Greek words for comforted and consolation are the same as those previously noted in verses 3, 4 and 5. Mutual Sufferings and Consolation (verse 7). Paul sought to encourage the Corinthian saints to remain steadfast in their Christian endeavors. He cast his words in the most positive light possible by telling his readers of his high expectations Receiving Divine Comfort / 10 Enduring: this word means to bear up under a load. The Greeks used this to show how one must not just be patient, and, as they understood their role in life, they must endure. Paul wanted them to realize the long-term commitment needed to serve God.They had to endure the bad things for Christ s sake.word Study #5281. of them. Since they had shared in the sufferings, they were assured that they would also share in the comfort. The Greek word for partakers is from a term which denotes holding things in common. Even if the Corinthians did not experience the same kind of sufferings as Paul did, their distress was as vivid as his had been. The Greek term for sufferings in this verse is the same as in verses 5 and 6. The emphasis of this word is on the pain that is felt when one has to suffer. The comfort, or consolation, that is available is that which other believers can give because of the comfort which they have received from the God of all comfort. (See verses 3 and 4.) Paul suffered as an apostle in general and more specifically as a minister, or pastor, while the Corinthian believers suffered as followers of Christ in general and possibly as members of a specific church in particular. However, they could console one another while looking to God as the ultimate source of comfort. Wednesday, August 30 Lesson 1 DELIVERED FROM DEATH 2 Corinthians 1:8-11 There were several times during his ministry when Paul was actually threatened with imminent death, and he undoubtedly felt that his life was in jeopardy on many other occasions. God had often delivered His apostle from death, and, in at least one instance, Paul was possibly even restored to life (Acts 14:19, 20). This passage mentions another instance in which God delivered Paul from a life threatening situation. Indescribable Suffering (verse 8). The experience to which Paul referred in this verse occurred in the province of Asia of which Ephesus was the chief city. The incident Paul cited was probably the near riot that was instigated by Demetrius, the leader of the silversmiths in Ephesus (Acts 19:21-41). That uproar, which was the immediate trigger for Paul s decision to leave Ephesus (Acts 20:1), was quite possibly the culmination of some serious threats against Paul s safety, suggested by his allusion to the time when he fought with beasts at Ephesus (1 Cor. 15:32) and the many adversaries that opposed him while there (1 Cor. 16:8, 9). The Greek word for trouble is

11 11 / 2 Corinthians 1:1-24 Manna Paul s Trouble in Asia and Sentence of Death (2 Corinthians 1:8, 9): The exact place in Asia Minor where Paul endured an excruciating trial of affliction is not known for sure. The situation had been so grim that Paul and his company had resolved themselves to die in the midst of such a trial. Paul understood things in light of God s greater purpose for him. Paul was able to learn the incredible spiritual lesson of God s control of every situation and that His deliverance of Paul from what appeared to be certain death gave him boldness to share God s capability in the midst of men s uncertainty at Corinth. the same term translated tribulation in 2 Corinthians 1:4, and the expression, pressed out of measure, above strength, describes a situation that is beyond human ability to endure. That was why Paul wrote that he felt that death was immediately upon him. Other than the references in Acts and 1 Corinthians that have been cited, nothing more is known for certain about the indescribable suffering Paul endured while in Ephesus. Unshakable Faith (verses 9, 10). The gravity of Paul s situation emphasizes that he felt that he was doomed to certain death. The silver lining around such a Deliver: the one who will deliver us is Jesus.This word implies He will draw us to Himself. He will rescue us. Jesus will participate in the action of bringing people to Him.We do not come to Him alone. Paul used this term to show the Corinthians salvation is from God and not of self. Three times the word is used in this verse which implies emphasis.word Study #4506. dark, threatening cloud was that Paul s attention was directed from himself to God. Not only is God able to deliver from death, but He can also restore those whom death has claimed if He chooses to do so. Abraham demonstrated such faith when he obeyed God in the matter of offering Isaac as a sacrifice (Gen. 22:1-14). Although God restrained Abraham from actually killing his son, the fact that Isaac was spared was that he had been restored from the dead, from whence also he [Abraham] received him [Isaac] in a figure (Heb. 11:19). Paul believed just as firmly that God is able to deliver from the dead. In 2 Corinthians 1:10 he referred to three tenses of deliverance: (1) God had delivered him, an allusion that Paul had been able to leave Ephesus safely, (2) God continued to deliver him by His watchful care over him, and (3) God could deliver him from threats and dangers in the future if He chose to do so we trust that he will yet deliver us. Perhaps in the back of Paul s mind was the time at Lystra during his first missionary tour when he had been stoned almost if not actually to the point of death (Acts 14:19, 20), an experience which probably assured him throughout the ensuing years that God could rescue him even from the jaws of death. Such unshakable faith enabled Paul to continue to serve God in the face of the fierce opposition that continually confronted him.

12 Receiving Divine Comfort / 12 Intercessory Prayer (verse 11). In addition to Paul s faith in the goodness and greatness of God was the matter of prayers on his behalf by fellowbelievers. That was how the recipients of this epistle were helping together. The gift to which Paul referred in this verse was the deliverance he would receive from God in answer to the prayers of the members of the church in Corinth. Even though Paul was fully certain that God could deliver him from any and all dangers, he wanted the Corinthian saints to pray for him. Not only would he benefit from such deliverance, but his partners in prayer would also, and they would consequently give thanks to God. We should be as quick to thank God for His help as we are to seek His assistance in time of need. Those who are joined together in prayer should also be united in praise. The Corinthian believers had learned how God had delivered Paul in the past, and, through intercessory prayer, they could share in the victories God would give him in the future. Thursday, August 31 Lesson 1 REJOICING IN ONE ANOTHER 2 Corinthians 1:12-14 In these verses Paul continued to emphasize the reciprocal benefits between him and the members of the Corinthian congregation. Note that the apostle s remarks in this passage were made against the backdrop of the Judgment Seat of Christ, the day of the Lord Jesus (verse 14). Unassailable Conduct (verse 12). The word rejoicing is from a Greek term that is usually translated boasting. (Compare Romans 3:27.) The boasting which Paul did was compatible with his conscience, which meant that his boasting was appropriate because it was done in simplicity, that is, with singleness of purpose and in godly sincerity, or with pure motives. Paul did not have any hidden agenda or ulterior motives regarding what he said or did while ministering in Corinth. The word conversation, used here, denotes one s conduct or manner of life. Note that the apostle contrasted human (fleshly) wisdom with divine grace. One who is directed and controlled by the grace of God will not boast in human accomplishments, but in what God has done and is doing. Divine grace not only avails for salvation but also promotes a way of life that is pleasing to God. Paul pointed out this truth in his epistle to Titus when he wrote that the grace of God brings salvation and also teaches believers to deny ungodliness, live godly and anticipate the return of Christ (Titus 2:11-13). A Clear Message (verse 13). In this verse Paul reiterated that this epistle did not have any double meanings or veiled messages. What the Corinthian believers read was what the apostle meant. Evidently, some of Paul s opponents in that congregation had accused him of being insincere and even deceptive in what he had said while in their midst and in what he wrote in his epistles. That he often had to defend himself in such matters indicates his motives, if not his apostolic authority, were challenged. The Greek word for

13 13 / 2 Corinthians 1:1-24 acknowledge in both instances in this verse is from a term that literally means to know over and above, thus conveying the idea of knowing something or someone thoroughly or fully. Paul s desire that the Corinthians would acknowledge even to the end was a plea for them to keep an open mind and carefully consider all that he had to say to them. Implied also in this was a promise that the apostle would continue to present a clear message which could be readily understood by everyone and would contain the same meaning for everyone. Mutual Boasting (verse 14). Paul commended the members of the church in Corinth because they had accepted his teachings and followed his instructions in part, that is, up to that time. Thus, Paul and his ministerial associates were a cause of rejoicing, or boasting, (see verse 12) among those believers. The situation described in this verse is that, at the Judgment Seat of Christ, an event which will be part of the day of the Lord Jesus, those who benefited from the ministry of Paul will testify of how they were blessed by his endeavors on their behalf, while he himself will be able to cite their Christian service as evidence of his faithfulness as a minister. Such a realization puts in realistic focus the boasting of which Paul spoke in this passage. The boasting is not about any individual but about the message, and the message is from God. In the previous epistle to the Corinthian congregation, Paul reminded those saints that neither he nor any other minister is solely responsible for the growth and maturity of a church. It is God who gives the increase (1 Cor. 3:6, 7). Friday, September 1 Lesson 1 MAY GOD BE GLORIFIED 2 Corinthians 1:15-20 Any boasting that Paul might have done himself or encouraged in others was so that God would be glorified. The best of human intentions cannot allow for unforeseen circumstances. Paul recognized, however, that even though he could not always carry out all his plans, God is always in control. A Change in Plans (verses 15, 16). In verse 15, Paul expressed confidence that his readers held a positive attitude toward him, after which the apostle mentioned that he had planned to go to Corinth immediately from Ephesus. Had he done that, the Corinthians would have received a second benefit (literally, charis, which is usually translated grace). Since Paul had already intended to spend the winter in Corinth following his visit in Macedonia (1 Cor. 16:5-7), a stop in Corinth before he went to Macedonia would have given the Corinthian believers an additional opportunity to have Paul as their guest, as he explained in verse 16. Why Paul changed his mind and decided to make a quick visit to Corinth, proceed to Macedonia and then return to Corinth is not clear. The reason may have been that some of the members of the church in Corinth did not receive the letter of 1 Corinthians as favorably as Paul had hoped. If that were indeed what happened, Paul

14 Receiving Divine Comfort / 14 would have known about the reactions to his previous epistle prior to his departure from Ephesus. However, Paul had to leave Ephesus sooner than he had intended, and, for whatever reason, he felt that it was not wise for him to go to Corinth at that time. Paul had made known his intention to make an additional visit to Corinth, but how he did so was not clear since that plan, as well as the decision not to follow through on it, was not included in the epistle we know as 1 Corinthians. The change in Paul s plan put his itinerary back to what he had originally set forth. Paul s Decision Defended (verses 17, 18). When the Corinthians learned that Paul was not going to visit them prior to his mission to Macedonia, his critics accused him of using lightness (verse 17). The phrase use lightness conveyed the ideas of being unstable, fickle and flighty. The people that charged Paul with being so flighty probably were not particularly sorry that he did not come to Corinth directly from Ephesus, but they simply seized that opportunity to cast the apostle in a bad light. Consequently, Paul had to defend his decision to follow his original plan and visit Macedonia first and then proceed to Corinth. That decision was not made according to the flesh, but was instead one which God had directed the apostle to make. In addition to accusing Paul of being fickle, his opponents raised an even more serious charge against him. They claimed he was deceptive. He might have said, Yea yea, but he actually meant nay nay, they charged (verse 17). Even worse, Paul s critics suggested that because of his obvious instability, the Corinthians could not depend upon anything that he had preached, taught or written to them. This is indicated because in verse 18 the Greek term for word is logos, a word which means an organized presentation of an idea or concept. Paul solemnly swore that all he had taught the Corinthians, whether in person or by letter, was as truthful as the words of God Himself. Once again, the apostle insisted that he did not say yea while meaning nay. The God of Truth Acclaimed (verses 19, 20). It was bad enough for Paul s opponents to charge him with being deceptive with his words. Even worse, however, was the implication that he had preached and taught an unreliable message when he ministered in Corinth. Therefore, the apostle insisted that he and his associates, Timothy and Silvanus, or Timotheus and Silas as they were also known, had proclaimed the truth about Jesus Christ to the Corinthians (Acts 18:1-5). Paul insisted that Jesus is not deceptive, unstable or unreliable that is, He is not yea at one time and nay at another, but He is always yea, or truthful and dependable at all times (verse 19). The reason for Paul s unwavering assurance in this matter is that all the promises of God are fulfilled in Christ (verse 20). The divine promises find their yea, that is, their verification or realization in Christ who is also the Amen regarding God s promises. The term amen is the same in Hebrew, Greek, English and several other languages. It basically means it is so or may it be so. It is an affirmation of what another person has declared or a desire that what one wishes will come to pass. Jesus is the Amen of the divine promises because He either fulfills them or sees that they are fulfilled. The fulfillment of the promises of God bring glory to Him. He is a God whose integrity cannot be

15 15 / 2 Corinthians 1:1-24 doubted or questioned, and, as His spokesman, Paul could be trusted to be truthful in all that he said. Saturday, September 2 Lesson 1 PAUL S ACTIONS EXPLAINED 2 Corinthians 1:21-24 Having defended his veracity, Paul next explained why he changed his travel plans. He stressed that he was guided by God in his decision and God so directed him because it was best for the church for Paul to delay his visit with that congregation. Above all, Paul wanted what was best for the Corinthian believers. Established and Anointed (verse 21). The Greek word for stablisheth essentially means confirm. (Compare Mark 16:20.) Paul s ministry in Corinth had been confirmed in Christ, probably by miracles that he was enabled to perform. Today, since we have the Bible as our complete rule of faith and practice, the message and actions of preachers and teachers are confirmed by the Scriptures. The term anointed refers to the laying on of hands, a ritual which denoted that one has been consecrated or set aside for a special purpose. (Compare Acts 6:5, 6; 13:1-4; 1 Timothy 4:14.) The act of laying one s hands upon a man symbolizes the filling of the Holy Spirit within him, Ananias laid his hands upon Saul, who later became known as Paul, and said, Brother Saul,... be filled with the Holy Ghost (Acts 9:17). Even though Ananias was used by God to anoint Paul, the apostle recognized that his anointing was from God. That Paul had been confirmed and anointed by God was a twofold attestation to his truthfulness. The Corinthian believers could accept his word unreservedly. The Seal and the Pledge (verse 22). In addition to the confirmation and anointing which Paul had received from God were two other matters. The reference to the sealing which Paul had experienced speaks of ownership or authentication. In biblical times an official or a wealthy person had a seal, usually imposed on a ring, by which he stamped letters, documents and other items to prove that he had issued them or was responsible for them. (Compare Esther 8:7-10; Daniel 6:17; Matthew 27:66; Ephesians 4:30.) The sealing which is received from God is also the earnest of the Spirit in our hearts. Paul made this connection clear in Ephesians 1:13, 14 where, in discussing our salvation, he wrote, After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance. The indwelling of the Holy Spirit is the seal or proof of one s salvation and also the assurance that his salvation will endure until the redemption, that is, the resurrection. Since the sealing and the giving of the pledge are done by God, one can be certain that He can and will fulfill all His purposes. The Witness of God (verse 23). In this verse, Paul once again addressed his decision not to go directly from Ephesus to Corinth. In doing so, he depicted himself as a defendant in a court proceeding and called upon God as his star witness. In effect, Paul swore by God that what he asserted in that mat-

16 Receiving Divine Comfort / 16 ter was absolutely the truth. Then the apostle went on to explain that the reason for his delayed visit to Corinth was to give the members of that church an opportunity to work on their problems. All of the issues that had been discussed in 1 Corinthians the divisions in the church fellowship, the incestuous relationship, the abuses of the Lord s Supper, the proper use of spiritual gifts, the respective roles of men and women in the congregation needed to be resolved by the Corinthian believers themselves. As an apostle, Paul had the authority to impose a decision upon them, but the relationships among those saints would have become even more strained if he had done so. By delaying his arrival, Paul spared a serious rebuke for those whose actions and attitudes needed to be corrected. The Helpers of Joy (verse 24). A superficial reading of the first part of this verse might lead one to conclude that Paul did not possess the authority to impose a decision upon the members of the church in Corinth. However, what he actually wrote was something to the effect that we are not exercising dominion over their faith. Instead of exerting his apostolic authority, Paul wanted to guide the Corinthians in such a manner that they would with the help of God, of course work out their problems themselves. If these believers worked together and arrived at their own solutions, they would feel much better about themselves and their situation than if Paul forced a decision upon them. That was how Paul and his associates could be helpers of joy for the Corinthians. Moreover, these saints, by seeking the guidance and help of God and resolving their differences as He directed them, would stand in their own faith. They would be stronger for having had to make some difficult decisions, carrying them out themselves and accepting the consequences for them. Lesson 1 Conclusion RECEIVING DIVINE COMFORT 2 Corinthians 1:1-24 Of all the churches to whom the apostle Paul ministered, the Corinthian congregation was probably the most troublesome to him and the most troubling for him. The actions and attitudes of these believers often drove Paul to the depths of frustration and despair, causing him to seek the grace and strength that only God could provide. God comforted His apostle in all his troubles and trials, and Paul, in turn, was able to comfort others during their times of affliction and tribulation. Divine comfort has a ripple effect that keeps on flowing.

17 Lesson 2 For Sunday, September Extending Genuine Forgiveness 2 Corinthians 2:1-17 In Ecclesiastes 3:1, the sagacious Solomon observed, To every thing there is a season, and a time to every purpose under the heaven. In 2 Corinthians 2, Paul instructed the members of the church at Corinth that it was time for them to forgive the person whom they had previously disciplined. When it is time for an individual or a congregation to forgive someone, it is in order to do so. The refusal to forgive is likely to lead to feelings of anger, bitterness and resentment for all who are involved. Satan is constantly alert to any opportunity to instigate trouble for the Lord and His people. However, through Christ, victory over Satan is certain. Whatever the problem may be, we can be triumphant in Christ. Monday, September 4 Lesson 2 JOY, NOT SORROW 2 Corinthians 2:1-3 Paul deeply longed to visit the Corinthian believers again. However, he did not want his time with them to be one of censuring troublemakers and correcting problems. The apostle wanted instead to be able to rejoice in the church. For that to be possible, the Corinthian saints needed some time to work on their problems. Paul s Determination (verse 1). On the surface it might seem that Paul was solely responsible for his decisions about his travel plans. Even though Paul wrote, I determined this with myself, one can safely conclude that his determination was made in harmony with the will of God. The Greek term for determine is krino, a verb that is the usual word for judge. Judgments are to be based upon external factors such as information and evidence. Paul s decision not to go to Corinth directly after leaving Ephesus was undoubtedly influenced strongly by God. The expression come again indicates that the apostle had already made a second brief, most likely visit to Corinth, probably sometime during his sojourn in Ephesus. To go from Ephesus to Corinth would have meant a trip of nearly two hundred fifty miles one way by sea. The situation regarding the Corinthian church must have been critical indeed for Paul to have taken so much time from his labors in Ephesus. The Greek word for heaviness is usually rendered sorrow. Paul did not want his return to Corinth to be characterized by sorrow. 17

18 Extending Genuine Forgiveness / 18 Joy, Not Sorrow (verse 2). Paul wanted his visit to Corinth to be with a relieved heart, not a grieving heart. The Greek word for sorry is from the same basic term as heaviness in verse 1. The apostle did not want to go to Corinth in sorrow, and he did not want to make the members of that church sorrowful because of his visit. Paul s joy or sorrow was intertwined with the state of the church in Corinth. The church s problems caused him grief, and the fact that he had to correct those believers caused them grief. The only way for Paul s sorrow to be eased was for the Corinthian saints to make the necessary changes in their attitudes and actions. The basic term for the Greek word for glad denotes a mind that has been relieved or eased. In Luke 15:23 the phrase be merry is from the same root as glad in this verse. The prodigal son s father urged those who had gathered to welcome the young man back to be merry. As the father s mind was relieved by his son s return, so could the Corinthian believers relieve Paul s mind, thereby causing his sorrow to be replaced with joy. Confident of Joy (verse 3). The epistle to which Paul referred in the first part of this verse was 1 Corinthians. His purpose in writing that letter was to convince the members of the church to address their problems in a positive manner. He wanted to lead that congregation to correct the abuses and shortcomings he would have found if he had gone to Corinth without having sent them the earlier letter. Ideally, a visit to Corinth should have been a joyous occasion for Paul and the church. Since he had established that body of believers and had given them their early training in their Christian lives and service, a reunion with them should have brought great joy to him and them alike. The word confidence is translated from peitho, which means to be persuaded or to be convinced. Paul was confident that his sorrow regarding the Corinthians would be turned to joy because, given the time and opportunity to do so, they would do what was right. The apostle also was certain that the joy which he anticipated experiencing was something the Corinthian believers also wanted. If they dealt with their problems correctly, they would be happy and so would he. His joy was their joy. Tuesday, September 5 Lesson 2 A LETTER OF LOVE 2 Corinthians 2:4, 5 The epistle of 1 Corinthians might have been considered a harsh letter by some of the recipients of that message. For Paul, however, it was a letter of love despite its strident tone. The apostle reiterated how his anguish was projected upon the church as well. If they shared in the grief, they would also share in the joy. Paul s Anguished Heart (verse 4). In this verse Paul revealed the raw emotions out of which 1 Corinthians was written. He wrote out of much affliction and anguish of heart. The Greek word for affliction here is the same as for tribulation and trouble in 2 Corinthians 1:4. (See comments on this verse in Lesson 1.) The term anguish is from sunoche, a Greek term

19 19 / 2 Corinthians 2:1-17 Anguish: in conjunction with the word affliction, also used in 1 Corinthians 2:4, the heart of the apostle finds itself in the narrowing and constricting that can lead to emotional distress. Anguish illustrates the physical pressure felt by emotional stress.word Study #4928. which appears only here and in Luke 21:25 where it is translated distress. Sunoche literally means to be held together. As used in the New Testament references, it denotes a situation in which one cannot escape the pressures that are being inflicted. The adjective much intensifies the affliction and anguish which Paul felt. That he wrote with many tears bespeaks the intense grief which he experienced. The apostle did not, however, want to impose his grief upon the Corinthians as much as he wanted them to understand the deep love that constrained him to write such a letter. That love was agape love, a love that does not emanate merely from one s emotions, even though Paul had some especially strong feelings. Agape, which is love based on principle, seeks the best for the recipients of such love. Grief Shared by Everyone (verse 5). Some people claim that Paul s assertion that he had not been grieved, or if he were in sorrow, it was only to a slight degree (in part) is a direct contradiction to what the apostle wrote in the preceding verse. However, what Paul said was that his sorrow was only part of the grief that was felt. The entire congregation shared in his grief, or at least all those believers should have felt as Paul did. In the final part of this verse, there is further emphasis on how the members of the church in Corinth needed to accept responsibility for the problems that beset their congregation and feel an appropriate measure of sorrow for their attitudes and actions. In writing that I may not overcharge you all, Paul insisted that he had not been too harsh in assessing blame upon those saints. The Greek word for overcharge essentially means to overload or to place too heavy a burden upon someone. Paul had grieved deeply over the state of the Corinthian congregation, and his sorrow was entirely appropriate. It was also appropriate for the Corinthians themselves to feel sorry for what they had done and the consequences of their sins. Wednesday, September 6 Lesson 2 A TIME FOR FORGIVENESS 2 Corinthians 2:6-8 One of the most serious problems in the church at Corinth was that congregation s refusal to address the issue of fornication within its membership. (See 1 Corinthians 5.) Evidently, the church later exercised the appropriate discipline, and these believers needed to extend forgiveness to the repentant man. The Punishment Is Sufficient (verse 6). In the preceding verse Paul claimed that he had not been unduly harsh in his criticisms of the Corinthian saints. He had to make them grieve so they would be ready to address their problems, one of which was the incestuous affair between one of the church

20 Extending Genuine Forgiveness / 20 members and his father s wife a sin that involved the man s stepmother, who could have been much younger than the father. The church seemingly followed Paul s instructions and disciplined the man accordingly. The Greek word for punishment is usually translated in verb form rebuke. (See Luke 17:3.) The punishment was inflicted of many, that is, by the congregation as a whole. In response to the rebuke by the congregation, the guilty man evidently repented of his sin and sought the forgiveness of his fellow church members. Paul declared that the punishment was sufficient. The word sufficient is from a Greek term which indicates that a demand or qualification has been fully met. The man had responded appropriately. Manna It Is Time To Forgive (verse 7). The church in Corinth had rebuked the man who was committing fornication, and he had evidently expressed genuine sorrow for the reproach he had brought upon that congregation. Now it was time for the church to respond to the man s repentance. The Greek word for contrariwise means the opposite. (Compare 1 Peter 3:9.) The church had insisted upon repentance, but those believers now needed to change their attitude toward their brother. Note that the forgiveness which was to be granted would be helpful in providing the man comfort. Such comfort would in turn help him guard against becoming completely overwhelmed with grief. The Greek word for swallowed up is katapino, which basically means to drink down. However, it is a forceful term, as indicated by its use in 1 Peter 5:8 where it is rendered devour and in Hebrews 11:29 where it is translated drowned. If the Corinthian congregation had refused to extend forgiveness to the man whom they had disciplined, he would The Punishment Inflicted of Many (2 Corinthians 2:6): The word which is translated many is taken from a word which can also mean majority. Contextually speaking, it is a proper rendering because Paul was urging the members of the church at Corinth who had not accepted the majority decision of the body regarding the erring brother of 1 Corinthians 5 who had repented and been restored. In this instance, the church discipline which had been inflicted on an erring brother had accomplished its end. Forgive Him: forgive comes from the root for grace and gracious actions.the response of the people toward the sin was to be that of pardon and granting with kindness the free gift of forgiveness.this should be the desire of all people when we are confronted with repentant hearts.word Study #5483. have become so deeply despondent that his grief would have caused him and the church even more problems. Confirm Your Love (verse 8). The conjunction wherefore indicates that Paul s urgent plea was based on the reason he gave in the last part of verse 7. The Greek word for beseech is actually a play on words, as it is related to the term that is often rendered comfort. (See verse 7 and 2 Corinthians 1:4.) The word means to give encouragement or to exhort. Paul s request was an

21 21 / 2 Corinthians 2:1-17 intense one that was really more of an exhortation. The Greek word for confirm denotes a legal declaration or an official transaction of some manner. (Compare Galatians 3:15, 17.) A different Greek word is used in such instances as in Acts 14:22 and 15:32, 41. Such usage suggests that the church in Corinth had actually withdrawn fellowship from the fornicator and now needed to receive him back into their membership. The word for love in this verse is agape, which indicates that Paul s exhortation in this matter was based on principle. Some people in the church might have continued to harbor resentment toward the errant man, but restoring him to fellowship was the right thing to do, and not to do so would have been wrong. Thursday, September 7 Lesson 2 GUARDING AGAINST SATAN 2 Corinthians 2:9-11 The manner in which the church in Corinth dealt with the case of fornication in its membership was a watershed event. If those believers had refused to act properly by rebuking the man and restoring him, Satan would have been given an opportunity to dilute and possibly even destroy the church s witness in Corinth. The Corinthian Saints Tested (verse 9). The Greek term for proof is dokime, a word that refers to the testing of metals, coins and so forth to determine or substantiate their value or genuineness. In his epistle to the church in Philippi, Paul used this term to emphasize the sterling character of Timothy. But ye know the proof of him [Timothy], that, as a son with the father, he hath served with me in the gospel (Phil. 2:22). The manner in which Timothy served with Paul in Philippi demonstrated what kind of person he was. Likewise, the reaction of the Corinthian believers to Paul s instructions regarding the incestuous church member would show the validity of their Christian profession. They had to establish a boundary and declare that conduct beyond that limit was unacceptable. Then they had to show that they were willing to accept the errant man s acknowledgment of wrongdoing and his assurance that he would not continue his sinful pursuit. Thus, the testing of the members of the church in Corinth included a two-step procedure. Extending Genuine Forgiveness (verse 10). In this verse Paul provided an example of how the Corinthian church members were to forgive their repentant brother. Because of that man s conduct and the apathetic attitude of the members of the church toward him and his sin, Paul had to take a great risk by accusing the man of a terrible sin and rebuking the church for not addressing the problem. The apostle emphasized, however, that he held no grudges or resentment against the fornicator. His primary concern was that the church would do the right thing, and once that had occurred, the matter was settled for him. Even before Paul had exhorted the Corinthians to forgive

22 Extending Genuine Forgiveness / 22 the man, he had forgiven him, thereby setting an appropriate example for those believers to follow. Paul s statement that he had forgiven the man in the person of Christ actually meant that he had forgiven him in the presence of Christ. Paul did not mean that he was authorized by Christ to grant or withhold forgiveness. He meant instead that his forgiveness of the man met with the approval of Christ. Guarding Against Satan (verse 11). Satan thought he had a golden opportunity to wreak havoc to the cause of Christ in the toleration of incest by the members of the Corinthian church. He sought much greater gain than the testimony of one believer. His wicked scheme was to alienate the Corinthians from Paul by leading them to refuse to grant forgiveness to the repentant man. In turn, Paul would have been turned against the Corinthian saints because of their rejection of his apostolic authority and leadership, or so Satan had hoped. If that had been the outcome of the matter, Satan would have won a double victory. He would have greatly diluted if not completely destroyed the testimony and effectiveness of the church in Corinth, while also delivering a stunning blow to Paul that would have quickly become known to other congregations and believers. The Greek term for get an advantage means to get more than another. Satan is not satisfied with even a partial Manna Satan s Devices (2 Corinthians 2:11): In the area of forgiveness and restoration, our human minds are often inundated with carnal fuel from the adversary. The expression lest Satan denotes that he had a direct and personal involvement in the affairs of the church in Corinth. The word advantage means overreaching and suggests getting more than what was due. When the full measure of fully forgiving a repentant brother is not exercised according to the grace of God, we invite the involvement of Satan. His subversive tactics are allowed to get a stronghold even in the Lord s churches. The word scheme speaks of the mind. Satan s schemes are mind games in which he distorts our thinking into that of a calloused legalist. victory. The Greek word for devices basically means that which is thought. It refers to plans, schemes and so forth and is nearly always used in the New Testament in a negative sense. Friday, September 8 Lesson 2 TRIUMPHANT IN CHRIST 2 Corinthians 2:12-14 In these verses Paul continued to express his fervent love and concern for the church at Corinth. His anxiety over the well-being of that congregation

23 23 / 2 Corinthians 2:1-17 was even greater than the elation he experienced from the open door in Troas. However, the reunion with Titus assured Paul that there is victory in Jesus. An Open Door (verse 12). This verse provides an interesting if not coincidental bit of information regarding the apparent establishment of another church by Paul. When Paul left Ephesus following the uproar described in Acts 19:24-41, he set out for Macedonia, undoubtedly intending to visit the churches in Philippi, Thessalonica and Berea, from which he would proceed to Corinth where he planned to spend the winter. (See Acts 20:1-3; 1 Corinthians 16:5-7.) As he made his way to Macedonia, Paul made an intermediate stop at Troas. The apostle had tarried briefly at Troas on at least one previous occasion. That was on his second missionary tour when he had the vision of the man in Macedonia (Acts 16:7-10). On this visit to Troas, Paul had an opportunity to preach the gospel fully and forcefully, an occasion he described as a door was opened unto me (2 Cor. 2:12). Probably that was when the church in Troas was established. From Troas the apostle proceeded to Macedonia (verse 13), which indicates that Paul s visit to Troas described in Acts 20:6-12 was a later incident. No Rest Available (verse 13). When Paul was making his plans to leave Ephesus, he sent Titus to Corinth to see what the response was to the epistle of 1 Corinthians by the members of the church in that place. Moreover, Paul apparently had instructed Titus to meet Rest: the rest of the spirit that could not be found was a loosening or relaxation of the inward parts of the emotions. Paul found no moment where he was not agitated by the need to preach the gospel. He found no relaxation until he had carried out the will of God.Word Study #425. him in Troas with his report. When Titus failed to arrive in Troas, Paul feared the worst. He assumed that the Corinthian saints reaction was so negative that Titus had to remain in Corinth much longer than planned to deal with a situation that had gone from bad to worse. That undoubtedly was the reason why the apostle could not be at ease the Greek word for rest in this instance means a release or relaxation despite the wonderful response to his preaching in Troas. Since Paul wanted to be in Corinth before winter, he felt it necessary to proceed to Macedonia without further delay, hoping that Titus would soon join him. That he took leave of them (verse 13) indicates that he left in Troas some of those who were accompanying him. These men would have been able to continue teaching and strengthening the new church, as well as hasten Titus on to Macedonia. Victory Is Certain (verse 14). Although not specifically stated, it seems clear that, when Titus reached Paul, he had good news to report. That would have been the reason for the apostle s exultant praise to God. Paul thanked God for a glorious victory in Christ. The Greek term for triumph alludes to the

24 Extending Genuine Forgiveness / 24 Manna Continual Triumph in Christ (2 Corinthians 2:14): The ministry of Christ s church remains effective when its members follow the true leader instead of taking the lead themselves. Even the apostle Paul with his incredible mind, determination and vision, openly declared that he was not the ultimate leader, Christ was. The apostle possibly pictured a Roman triumph with the procession of victory marching through the streets of Rome all according to protocol. Christ is in the lead, and we follow behind Him, enjoying the benefits of His triumph. celebratory processions which the Roman generals had when they returned from a victorious campaign. Even though Paul was greatly relieved by Titus favorable report, he was careful to give the praise to whom it was due. The victory in Corinth was won by and through Christ. According to some commentaries, Paul suddenly switched to another metaphor in the last part of this verse. However, there could be a connection between the picture of a conqueror s parade and that of a pleasant odor (savor) wafting upward. Included in those victory celebrations were hundreds, if not thousands, of flowers and numerous vials of burning incense. The apostle compared the knowledge of Christ, which he and others had been permitted to spread, to the fragrant odor accompanying a triumphant procession. Saturday, September 9 Lesson 2 THE FRAGRANCE OF LIFE AND DEATH 2 Corinthians 2:15-17 In this passage Paul altered somewhat his metaphor regarding the fragrance. The odor to which he referred here is not the knowledge of Christ, but ministers and teachers of the gospel. Because the message of Christian ministers and teachers has such critical consequences, the Word of God must not be corrupted. The Sweet Fragrance of Christ (verse 15). In verse 14, the odor to which Paul referred denoted the knowledge of Christ. Here the fragrance represents ministers and teachers of the gospel. Once again, the shift in the metaphor is only a slight change. Christ is still the ultimate source of the sweet odor, whether the fragrance is the knowledge of Christ or those who assist others in gaining such knowledge. In the last part of this verse, Paul emphasized that God is pleased with those who teach and preach Christ regardless of the response that people make to their messages. Since Christian ministers and teachers are a sweet fragrance to God, because of what they proclaim, they should always be more concerned about declaring the truth about Christ than pleasing their audience. If the message is accepted, the odor is not anymore pleasing to God, and, if it is rejected, it is not any less

25 25 / 2 Corinthians 2:1-17 pleasing. This should be a reminder to all ministers and teachers a reminder that Paul himself needed, no doubt that the response to their message is a matter that is entirely between the hearers and God. The Fragrance of Life and Death (verse 16). The phrase to the one in this verse refers back to the designation them that perish in verse 15. To the unsaved, those who are condemned and are perishing in their sins, the messenger of God is the odor of death unto death because their rejection of the Word of truth will be added to their guilt if they die without trusting Christ. On the other hand, the reference to the other in this verse speaks of them that are saved in verse 15. When a saved person hears a message from God s Word, he rejoices in its truth, and the minister or teacher is like a wonderful fragrance to that believer, like the savour of life unto life (verse 16). Such a response does not cause a believer to become anymore securely saved, but it does cause one to appreciate and enjoy his salvation even more. Once again, it should be obvious that the difference is not in the messenger or what is proclaimed, but in the response made by the hearers. The question Paul posed in the last part of this verse refers to the fitness or qualifications of those who preach and teach the truth. The implication is that no one is Manna Those Who Corrupt the Word of God (2 Corinthians 2:17): The word translated corrupt is one which was often used to describe a fly-by-night street salesman, hawking his wares, interested only in making his sale, not in serving the customer. Like the moneychangers who had turned the Court of the Gentiles of the Temple into a corruptible use, there will always be the potential of street-like salesmen seeking to con God s people. Paul assured the church at Corinth that he did not represent the dishonest corrupters, he represented the real thing, and that he represented Him with the purest of motives. qualified in and of himself, and the obvious conclusion from this is that ministers and teachers must entrust all responses to their messages entirely to God. Proclaiming the Word in Sincerity (verse 17). Although ministers and teachers are not responsible for how people respond to their messages, they are accountable to God for the manner in which they preach and teach. Paul emphasized that solemn duty by a stark contrast in this verse. He was not like those which corrupt the word of God. The Greek word for corrupt alludes to a merchandiser of some kind who deals deceitfully or peddles inferior goods. Paul did not water down the truth for anyone or for any reason. Instead, he always handled the Word of God in sincerity, that is, in complete honesty, proclaiming the truth at all times in every place without any dilution, distortion or deviation regardless of the circumstances or situation. Paul also acknowledged that he was of God, meaning that he had been sent by God and was accountable to Him for what he preached and taught. Moreover, Paul realized that his entire ministry was conducted in the presence of God through the person of Christ. With such an abiding presence, Paul could not be less than truthful.

26 Extending Genuine Forgiveness / 26 Lesson 2 Conclusion EXTENDING GENUINE FORGIVENESS 2 Corinthians 2:1-17 Almost everyone is familiar with the old saying, Time Heals All Wounds. Not only is time an effective healer, but so is forgiveness. In fact, emotional and spiritual healing often will not occur unless appropriate forgiveness is extended. The members of the church in Corinth needed to get past hurts and wounds behind them so they could move on in their spiritual growth and maturity. Paul emphasized his deep concern for the well-being of the Corinthian believers by comparing his elation over their positive response to the triumphant celebrations given for Roman military conquerors.

27 Lesson 3 For Sunday, September Experiencing Spiritual Freedom 2 Corinthians 3:1-18 This chapter presents a contrast between the old covenant and the new covenant. The old covenant, probably better known as the Law of Moses, or simply as the Law, included a rigid set of do s and don t s. The Holy Spirit is active in the administration of the new covenant, as He is depicted as the letter-writer (verse 3), the life giver (verse 6), the liberator (verse 17) and the transformer (verse 18). Under the new covenant there is much more spiritual freedom. With liberty, however, there are responsibilities. Monday, September 11 Lesson 3 LIVING EPISTLES 2 Corinthians 3:1-3 Because of the constant challenges to his apostolic authority, Paul felt compelled once again to defend himself and his ministry. Since he was not one of the original apostles and had previously been a persecutor of the early churches, there were always those who questioned his motives, if not his teachings. Letters of Commendation (verse 1). In the closing verses of 2 Corinthians chapter 2, Paul referred to himself and his ministerial associates as a sweet savour of Christ (verse 15) and as preachers of the Word of God in sincerity (verse 17). The apostle did not want the Corinthians to get the wrong idea, however. His positive remarks about himself and his co-workers were not intended to be boasting as suggested by his question, Do we begin again to commend ourselves? (2 Cor. 3:1). By posing such a question, he said that his references to himself were not designed to be self-congratulatory. In Paul s time, letters of commendation could be important, especially among the early churches, because communication was limited and unreliable. An example of this can be seen in the case of Phebe, a member of the church in Cenchrea, whom Paul commended to the church in Rome (Rom. 16:1, 2). However, Paul did not need a letter of commendation to the Corinthian believers because they knew what kind of person he was and what manner of ministry he had maintained among them. Written on the Heart (verse 2). In the last part of verse 1, Paul asserted that he did not need a letter of commendation from the Corinthian saints. The reason he made such a statement was that the Corinthian believers themselves served as a commendation for him. The church in Corinth as a whole and the members of that congregation in particular were living examples of 27

28 Experiencing Spiritual Freedom / 28 Manna Ye Are Our Epistle in Our Hearts (2 Corinthians 3:2): A common custom in the ancient world which was incorporated in New Testament churches was sending letters of commendation. If someone went to an unfamiliar community, an acquaintance would give that individual a letter of commendation by way of introduction. Such was the letter to which Paul referred in Romans 16 concerning Phoebe who had arrived at the church in Rome. But Paul said his credentials were different. The usual letters of commendation would be redundant in comparison to the greater source of commendation for his ministry the changed lives of the members of that New Testament assembly. He noted that it was the grace of God operating through him which produced spiritual results. He did not want to limit the glory due the Lord. the message which Paul had proclaimed in that city and the manner in which he had taught those who responded to his preaching. That these saints were written on the hearts of Paul and his associates meant that they were deeply concerned about the spiritual well-being of those to whom they had ministered so faithfully. Moreover, the apostle s reminder that the Corinthian believers were the visible effects of the gospel ministry in their city should have caused them to be mindful always of their conduct among those who would see them and read on a day-to-day basis the message they exemplified. An Epistle of Christ (verse 3). This verse provides a good example of how Paul sometimes used flexibility in making applications of his metaphors. From his references to letters of commendation, which would have been written on papyrus or parchment, he proceeded to public monuments such as tables of stone on which words would have been chiseled or engraved. However, the memorials which Paul cited were not tables of stone, but fleshly tables of the heart. The reason for the variation in Paul s figure of speech was that his emphasis moved from individual believers to the church as a unified body. The apostle s assertion to have been the one by whom the congregation (epistle of Christ) had been ministered means that he was the one whom God used to establish that body. Thus, Paul depicted himself as the writer of the epistle, the one responsible for the letter. However, the undeniable role of God in that endeavor was that the Holy Spirit was the viable means by whom the church came into being, or, to pursue Paul s pictorial illustration, the Holy Spirit was the ink with which the epistle was written. The Corinthian congregation was in the public view at all times like a monument with its message engraved on human hearts. Tuesday, September 12 Lesson 3 MINISTERS OF THE NEW COVENANT 2 Corinthians 3:4-6 In this passage Paul continued to embellish his figurative language. He progressed from depicting himself as a minister or writer of an epistle to a minister of a covenant. Paul s reference to the new covenant served in turn as

29 29 / 2 Corinthians 3:1-18 Sufficiency: the word is used twice in this verse.the final use is considered here.the idea is that Paul had no competency or ability to do anything on his own.when we compare our abilities to those of God, we are nothing.this word describes how the apostle understood his position as a servant.word Study #2426. a springboard from which he began an extended contrast between the old and new covenants. Confident in Christ (verse 4). The trust, or confidence, which Paul expressed in this verse refers to his assurance concerning the matters he addressed in 2 Corinthians 3:1-3. He was confident that he was a bona fide apostle and that the work he had done in Corinth was approved by God. Such assurance was through Christ in the sense that He was the channel through whom Paul s confidence flowed. The expression to God-ward means in the face of God or in the presence of God. Such an assertion by Paul emphasized the assurance he had in regard to his ministry as an apostle in general and his work in Corinth in particular. He declared that he had been the human instrument whom Christ had used to write the epistle that was personified by the church in Corinth, and he realized fully that all his claims regarding his ministry in Corinth were clearly and completely known by God. Equipped by God (verse 5). Once again Paul included a caveat to what some people might have construed as boasting. He did not regard his accomplishments among the Corinthian believers to have been the result of his own abilities. As a man who evidently had keen intellect and boundless energy, Paul unquestionably possessed many talents, but he realized that his sufficiency was in God and not in himself. The words sufficient and sufficiency are from the same basic Greek term, as is also the word sufficient in 2 Corinthians 2:6 and 16. As noted previously, the sense of the Greek word in this instance is that of being fully equipped or meeting all qualifications. Paul could refer to the church at Corinth as a letter which he had written, but that composition was not the product of human wisdom and ability alone. Paul had yielded himself to God so completely that He could fully use what the apostle had surrendered to Him, offsetting any failures or shortcomings to bring to pass what He desired. Ministers of the New Covenant (verse 6). The phrase hath made us able is from the same basic Greek term as sufficient. The Greek word for ministers is diakonos, which means a servant. The Greek word for testament is the equivalent of the Hebrew term for covenant. Jesus spoke of the new covenant, or new testament, when He instituted the Lord s Supper. (See Matthew 26:28.) The new covenant does not prescribe a new way of salvation, but sets forth a new way to serve God in this dispensation. Though not specifically stated, there is a contrast between the new covenant and the one it succeeded, which Paul denoted as of the letter. Not of the letter. This designation refers to the Law of Moses. It was of the letter in that the sum and substance of the Law was the Ten Commandments

30 Experiencing Spiritual Freedom / 30 which were engraved in tables of stone (Ex. 31:18). The Law killed in the sense that it required absolute obedience and assessed the penalty of death for disobedience. (Compare John 8:5.) But of the spirit. This statement points back to verse 3 in which Paul mentioned the epistle written not with ink, but with the Spirit of the living God. In contrast to the letter, the Spirit quickens. The Law condemned because of the weakness of the flesh; the Spirit enables one to live victoriously and serve God in newness of spirit (Rom. 7:6). Manna The Letter Killeth, but the Spirit Giveth Life (2 Corinthians 3:6): The basis for the old covenant was a lifeless written code that showed God as Judge with the people of Israel liable to fulfill in entirety its demands. Such was humanly impossible because the Law of Moses required perfect obedience and that the written code was a document of death. The new covenant gives life because it has the life of God s Spirit through the transforming effects of the gospel ratified by the shed blood of Christ. The born-again believer instantaneously receives the indwelling presence of God s life-giving Spirit. The old covenant could not produce life, only condemnation and death. That same old covenant was fulfilled in entirety by Christ. Wednesday, September 13 Lesson 3 THE DISPENSATION OF THE SPIRIT 2 Corinthians 3:7-9 The apostle Paul was a master logician. In his explanations and arguments, he proceeded steadily from one point or position to another in a reasonable, consistent manner. Having previously introduced the two covenants, Paul then contrasted the dispensations governed by these covenants. The Dispensation of Death (verse 7). The Greek word for ministration is diakonia, which is related to diakonos, the Greek term for servant. A servant provides or dispenses service to others. In this verse Paul used the word ministration in reference to a period of time covered by a covenant. Such a period is often called a dispensation by many biblical teachers and scholars since this term, like ministration, also Manna The Ministration of Death (2 Corinthians 3:7): The contrast between the old and new covenants continues when viewed from the standpoint of a stark distinction between the two regarding the glory of each. Such refers to the origin of the Law when Moses descended from Mount Sinai. As Moses descended from Mount Sinai, his countenance bearing the glory of the Lord was so bright that the children of Israel could not look upon him. Moses also draped a veil over his face to hide the fact that it was a fading glory. Paul s argument is that such glory was attached to a document which brought condemnation and death expressed that which was engraven in stones.

31 31 / 2 Corinthians 3:1-18 refers to a dispensing, or distribution, of something. In the case of a dispensation, what is dispensed or distributed is a measure of time. The ministration, or dispensation, of death was the period of time covered by the Law of Moses, an era that extended from approximately 1500 BC to the death of Christ. Even though that period is designated as the dispensation of death, Paul described it as a glorious time which was exemplified by the manner in which Moses face glistened when he returned from Mount Sinai with the Law (Ex. 34:29-33). The glory of the Law lay in its exaltation of divine righteousness. Moses face glowed so brightly because he had been in the presence of God. The gradual loss of that glow was indicative of the passing of the glory associated with the Law. The Dispensation of the Spirit (verse 8). Perhaps it would be helpful at this point to review the various designations which Paul used for the two covenants and the dispensations governed by those covenants. Manna 1. The ministration [dispensation] of death (verse 7) was The Ministration of the Spirit (2 Corinthians 3:8): Since the glory of the the period covered by the Law of old covenant faded with the dawning of Moses. Even though the Law the new covenant under Jesus Christ, the full scope of the gospel of grace is recognized. The glory of the new covenant is was described by Paul as glorious because of its emphasis on the righteousness of God, it was shown on the basis of the adequacy of denoted as the letter which Jesus Christ. The ministry of the Spirit produces death (verses 6, 7). which produces righteousness in the 2. The ministration [dispensation] of the spirit (verse 8) is believer is much more exceeding in glory since the veil is no longer necessary. The the present era, a period covered implementation of the new covenant through the shed blood of Christ brought by the new covenant. Since the one more significant development in the new covenant does not have the contrast of the old and new covenants. condemnatory features of the The glory of the old covenant was ultimately Law, it encourages the more abolished. abundant life which Jesus promised (John 10:10). 3. The fading glory of the Law and the dispensation it governed were superceded by the glory of the new covenant and this age. The More Glorious Dispensation (verse 9). In this verse Paul made some additional contrasts between the two covenants and the dispensations associated with them. The designation ministration of condemnation refers to the period when the Law of Moses was in force. The Law demands absolute obedience; it cannot accept anything less. Everyone who lived under the Law stood condemned by its Ministration: this word has its idea as one of service. It speaks of serving others in a designated role. It is one who executes the commands of another.the administration of condemnation or the law of sin is contrasted with the one of righteousness.what is the difference in the service of the Law versus the service of the work of Christ? Word Study #1248.

32 Experiencing Spiritual Freedom / 32 rigid, unyielding standards. The Law was a schoolmaster to lead people to acknowledge their sinfulness and turn to Christ (Gal. 3:24). The term ministration of righteousness speaks of the present dispensation which is governed by the new covenant. It is so designated because the lives of present-day believers are to be characterized, not by legal righteousness, but by the imputed righteousness of Christ which is to be reflected in righteous deeds and activities. The righteousness of Christ is a much greater and consequently a much more glorious motivation for godly living and service than was the legal righteousness one could achieve under the Law of Moses. Thursday, September 14 Lesson 3 THE EXCEEDING GLORY 2 Corinthians 3:10-12 In this passage Paul reached the conclusion of his line of reasoning. The glory of the present dispensation exceeds by far that of the former dispensation, a matter which is made abundantly clear because the glory of the Law era has dissipated while the glory of this age continues to shine. The Exceeding Glory (verse 10). The expression that which was made glorious refers to the ministration of condemnation, or the dispensation of the Law. As noted previously, the glory of that period was the exaltation of the righteousness of God. There was something lacking in that glory, however it had no glory in this respect. What was lacking was that there was no motivation to serve God out of a heart of gratitude and love. The demands of the Law were so rigid that people were constantly having to seek forgiveness for their failures. Under the new covenant, however, a new system of worship and service is in effect by which the imputed righteousness of Christ is allowed to become exemplified in the lives of believers. The Law could never have fostered such a positive, favorable climate. Never satisfied with anything less than absolute perfection, it constantly demanded more and more. The glory of this present dispensation excels that of the preceding era since believers are or at least should be living righteously because they want to be like Christ. The Remaining Glory (verse 11). This verse continues the contrast between two dispensations and their respective glories. The phrase that which is done away denotes the period under the Law of Moses. Colossians 2:14 pointedly declares when that occurred. When Jesus died on the cross, His sacrificial death blotted out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way. Since Jesus fulfilled the Law, there was no further need for it. The expression that which remaineth refers to the present dispensation. This era began with That Which Is Done Away: if the Law was done away, what was done with it? This means to render idle or in our terms today to be unemployed.the Law was no longer at work in the service of the worship of man toward God. The words mean to have no further efficiency or effect on something. Word Study #2673.

33 33 / 2 Corinthians 3:1-18 the crucifixion of Christ, and, since the new covenant will not be succeeded by any other covenant, its provisions will continue until the creation of the new Heaven and new earth. Once again, Paul contrasted the two glories, indicated by the phrases was glorious, much more... glorious. The features of this contrast have been noted before. However, this age will conclude with the millennial reign of Christ which will be a time of glory never known since the fall of mankind. Boldness of Speech (verse 12). With these words Paul reached the climax of his conclusion or the practical application of his argument. To grasp fully what the apostle meant in this verse, one needs to understand what he intended by the statement great plainness of speech. The expression plainness of speech is from a Greek term which means boldness or openness. What Paul had taught regarding the dissipated glory of the dispensation of the Law and the exceeding and enduring glory of the church age was not something that the Jews even some Christian Jews would welcome. Paul was fully convinced of what he had written, however. The hope to which he referred was not something which might or might not be realized. It was an absolute certainty. The reason Paul used the word hope was that it had not been consummated. The exceeding glory was in effect then. It continues to this day and will prevail until it reaches its climax in the glorious reign of Christ. Friday, September 15 Lesson 3 THE VEIL THAT BLINDS 2 Corinthians 3:13-15 Previously Paul had cited the glowing of Moses face as an example of the glory of the Law dispensation. In this passage the apostle used the veil which Moses used to cover his face as a lesson on how the Jewish people as a whole were blinded to the truths of the new covenant dispensation. Moses Veil (verse 13). The expression not as Moses indicates that the great boldness with which Paul spoke was in marked contrast to the manner in which Moses spoke. Moses was certainly confident that the Law which he was to pass on to the Israelites was a direct message from God. However, Moses also knew that the Law would be fulfilled in due time by the Messiah whom God would send (Gal. 4:4, 5). When Moses returned from Mount Sinai with the Law, his face glowed brightly because of the time he had spent in the presence of God. The Israelites were so intimidated by the brightness of Moses face that he had to cover it with a veil when he talked to them (Ex. 34:29-35). The closing part of 2 Corinthians 3:13 introduces a new feature regarding Moses use of a veil on his face. As time passed, the glow on Moses face evidently began to fade. However, he seemingly continued to cover his face when he spoke to the Israelites, probably until he had completed delivering to them the Law which God had given. Apparently, Moses did not want the Israelites to witness the glory fading from his face since that signified the passing of the splendor of the Law dispensation. Moses wanted most likely to emphasize the fact that sinful humans cannot stand in the presence of a holy

34 Experiencing Spiritual Freedom / 34 and righteous God unless they have received a new nature through faith in the Lamb of God. (Compare John 1:29.) Israel s Veil (verse 14). The Jewish people as a whole failed to grasp the primary purpose of the Law, which was to serve as a schoolmaster to lead them to Christ (Gal. 3:24). Likewise, the Israelites in Moses day did not understand the reason why he wore a veil when he related to them the Law which he had received from God. The Jews at Mount Sinai, like those of later times and places, could not perceive the symbolic and spiritual features of the Law because their minds were blinded. The word blinded is from a Greek term which means to be hardened. The Jewish people in general have so hardened their hearts and minds to the truths concerning salvation that they continue to be deceived by error. In Paul s time until this day it was like a veil covered their minds when any passages from the Law (Old Testament) were read in their homes and synagogues, and, unfortunately, the same is true among the Jews even today. Israel s veil was that of unbelief. The Veil That Blinds (verse 15). In Paul s day the Jews had become widely scattered throughout the Roman empire. Wherever they went, they established synagogues where they could meet and discuss the Scriptures, which would be what today is generally called the Old Testament. The Jews divided their Scriptures into three groups, the Law of Moses, the Prophets and the Psalms. (Compare Luke 24:44.) Passages from each of these sections were read by the Jews during their Sabbath day services. Even though the Jews faithfully read from the Law (Moses) each week, they failed to understand the significance of what had been written. The veil of unbelief remained on their hearts, keeping them from realizing that the demands of the holy and righteous God would be fully met by the Lamb whom He would send to die for all mankind. Unfortunately, the veil of unbelief is worn not only by Jews but also anyone who fails to trust Christ as Savior is blinded by that same veil. Saturday, September 16 Lesson 3 FREEDOM IN THE SPIRIT 2 Corinthians 3:16-18 This passage is rich in graphic significance. With the veil of unbelief removed, believers are set free, and believers of this dispensation are privileged to see Christ in all His glory. Such an opportunity should cause those who live in the dispensation of the Spirit to reflect the glory of Christ Himself. The Veil Removed (verse 16). The pronoun it in the first part of this verse refers back to the word heart in verse 15. The expression when it shall turn to the Lord speaks of how the veil of unbelief is removed from one s heart. The word heart, used in this instance, denotes an individual s seat of reason, judgment, will and so forth. To turn to the Lord is to repent of one s sins and trust

35 35 / 2 Corinthians 3:1-18 Liberty: the freedom to do as one pleases is the common thought of liberty. In the context of a servant of the Lord, the idea is free to serve God according to the instructions of God and the relationship we have with Him. Word Study #1657. in Christ. Repentance and faith are two sides of the same coin. When the two matters are mentioned in the same setting, repentance always precedes faith as Paul stipulated in Acts 20:21, Testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. This truth can also been seen, in slightly different wording, in Mark 1:15 and Acts 26:20. Unbelief keeps an unsaved person lost in a condition of spiritual blindness. The salvation experience removes the veil and enables the believer to understand that which he previously could not grasp. Freedom in the Spirit (verse 17). Earlier Paul mentioned the Spirit of the living God who had enabled him to organize the Corinthian believers into a viable congregation (2 Cor. 3:3), the energizing effect of the spirit [who] giveth life in a believer s life and testimony (verse 6) and the present era as the ministration [dispensation] of the spirit, a period in which believers can reach great heights of spiritual growth and maturity (verse 8). In this verse the apostle emphasized for his readers that the Spirit to whom he had earlier referred is the Lord Himself, and in Him the Spirit of the Lord there is freedom. Under the Law, the Jews had to meet rigid, unyielding obligations which oppressed them. In the Spirit, however, the restraints and shackles of sin are broken, and the burdensome, relentless demands of the Law removed. Believers of this era, the dispensation of the Spirit, are privileged to have a system of divine worship and service that surpasses by far what the Jews had under the Law. Open Face: with a complete face forward view, we can see the glory.the idea here is that we see the splendor of God as it changes.we know with complete straightforwardness what we need to see and do for the Lord. Word Studies #343, #4383. Beholding As in a Glass: the mirror, or reflection, of the glory of the Lord is the glass. Looking in a mirror in our homes we see ourselves as we are. Paul wanted the Corinthians to look into the mirror, or the reflection, of the glory of Lord. He desired they see it as it is.word Study #2734. Transformed by the Spirit (verse 18). The freedom which believers of this dispensation have through the Spirit is transforming. The open face which Paul mentioned in this verse alludes to the fact that Moses removed the veil from his face when he communed with God (Ex. 34:34). The word glass denotes a mirror. Since the mirror of which Paul spoke reflects the glory of the Lord, it seems obvious that the mirror is the Holy Scriptures. (Compare James 1:22-25.) Like a two-way mirror, the Bible provides an accurate reflection of the glory and splendor of God and the sins and shortcomings of human beings. The Greek term for are changed is the basis for our word metamorphosis and

36 Experiencing Spiritual Freedom / 36 is rendered be... transformed in Romans 12:2 and was transfigured in Matthew 17:2 and Mark 9:2. Moses face demonstrated a fading glory, but Christians of this era have the wonderful opportunity to participate in religious and spiritual activities which promote a continuous growth in one s knowledge and understanding of the divine will and purposes. As one grows in grace, he steadily becomes more like Christ in thought, speech and action. (See 2 Peter. 3:18.) Lesson 3 Conclusion EXPERIENCING SPIRITUAL FREEDOM 2 Corinthians 3:1-18 The people of God have had two primary guides for worship and service. For approximately fifteen hundred years the Jews lived and worshiped under the Law of Moses. Since the crucifixion of Christ, believers have worshiped and served God under the new covenant. Paul contrasted some features of these covenants and clearly showed the exceeding glory of the new covenant. Believers of this dispensation enjoy many more opportunities for greater spiritual growth and accomplishments than did those who lived under the Law.

37 Lesson 4 For Sunday, September Enduring Unjust Suffering 2 Corinthians 4:1-18 Since this chapter is about ministers and their ministry, some people might consider it to be applicable only to preachers. However, Paul did not write this passage specifically to ministers, but about the ministry to laymen who themselves were to be involved in the Christian ministry. Persecution is likely to be inflicted on those who participate in the cause of Christ, a likelihood that was especially prevalent for the early churches. Paul knew, however, that any afflictions would be more than offset by the glory to come. Monday, September 18 Lesson 4 AN HONEST MINISTRY 2 Corinthians 4:1, 2 Even though there were many things that could have been disheartening to Paul, he refused to be discouraged and he rejected any temptations to do anything simply to put himself in a good light. His ministry had been entrusted to him by God, and he was obligated to be a faithful steward of what he had received. Paul s Ministry (verse 1). The ministry to which Paul referred in this verse was the privilege of serving God under the new covenant, or as the apostle had stated previously, he and his associates were able ministers of the new testament. (See comments in Lesson 3 on 2 Corinthians 3:6.) Having described the glorious nature of his ministry, Paul mentioned two matters in particular. First, he had received mercy. This was a reiteration of how God had qualified and equipped the apostle for the task to which he had been called. Had God not done so, Paul could never have accomplished what needed to be done. The sufficiency which he had was from God (2 Cor. 3:5). Because he had received divine mercy that enabled him to serve as God wanted him to serve, Paul refused to become discouraged to the point of giving up. The Greek word for faint denotes weariness to the point of complete despair. (Compare Luke 18:1; Galatians 6:9.) In view of all the problems besetting the church in Corinth, Paul could have become deeply discouraged. He refused to give up because he knew that the One who had equipped him for his calling was in complete control of his ministry. Paul s Integrity (verse 2). In this verse Paul continued to discuss the work that God had entrusted to him. Not only had the apostle persevered in 37

38 Enduring Unjust Suffering / 38 teaching and preaching without becoming overwhelmingly discouraged, but he exercised his ministry with the utmost integrity. He renounced the hidden things of dishonesty. The Greek word for dishonesty is usually translated shame. (See Revelation 3:18.) Paul refused to use any methods in his dealings with people that would bring reproach on the cause of Christ. In addition, he was not walking in craftiness. Walking speaks of one s conduct, or manner of life. Paul s life was an open book, and he was consistent in his dealings with people regardless of the circumstances. He would not use any deceptive means to get people to profess faith in Christ or to become a member of a church. Moreover, Paul could not be accused of handling the Word of God deceitfully. The term deceitfully is from a Greek word which means to use guile. In all his preaching and teaching, the apostle was open and above board. He always taught truthfully and left the response to every man s conscience in the sight of God. Because Paul was so scrupulous in the exercise of his ministry, the responsibility for any response to his message was a matter that was entirely between the hearer and God. Tuesday, September 19 Lesson 4 AN EXPOSED GOSPEL 2 Corinthians 4:3-6 As Paul continued to discuss his work, he acknowledged that some people will not accept the truth. Such obstinate people become so blinded by Satan that they cannot see the light of the Gospel. The faithful minister of the Gospel must continue to preach Christ Jesus the Lord. A Veiled Gospel (verse 3). In this verse Paul reverted to his metaphor of the veil which he had used in several instances in chapter 3. These words also echo what the apostle had mentioned in 2 Corinthians 3:14 when he referred to the blindness of the Jews who refused to acknowledge the truth about Christ as presented in the Old Testament. If the gospel be hid, or veiled, it is veiled for unbelievers. Believers have accepted the truth about Christ and have trusted Him as Savior. Thus, Paul emphasized that he was not responsible for the condemnation of the unsaved. The gospel which he had proclaimed was a pure message which would save anyone who acted upon it. In the strictest sense of the matter, the veil is not on the gospel as much as it is on the hearts of people who obstinately refuse to believe the message they hear. A group of people could be exposed to the same message. Some people might accept it while others reject it. The gospel was veiled only to those who rejected the message. Such people cannot blame the message or the messenger. They have only themselves to blame. Whether one accepts or rejects the gospel is between him and God. Blinded Minds and Penetrating Light (verse 4). In verses 3 and 4, Paul gave a threefold description of unsaved people: (1) they are lost [perishing; being destroyed], (2) their minds are blinded [unable to see; a different Greek word is used for blinded in 2 Corinthians 3:14] and (3) they

39 39 / 2 Corinthians 4:1-18 believe not because they choose not to believe. The personage responsible for the plight of the unsaved is the god of this world, a reference to Satan. The Greek word for world is aion, from which we get eon. An eon is an age, or a period of time marked by a distinct beginning and end. The age in which Satan is the god or ruler, (John 14:30) began with the fall of man and will close when he is cast into the lake of fire (Rev. 20:10). During this extended period of time, Satan is doing all he can to keep unsaved people from trusting Christ. He will seek to keep the light of the glorious gospel of Christ from shining through the darkened minds of the unsaved, thus keeping them in unbelief. Through faith, however, the darkness of sin is scattered and the penetrating light of the gospel is allowed to shine into the sinner s heart and mind, convicting him of his sin and the need for forgiveness. The Greek term for image in this verse is eikon, which means likeness. We get icon from this word. Jesus Christ is the likeness of God in every respect because all the fullness of the Godhead dwells in Him (Col. 2:9). We Preach... Christ (verse 5). Previously, Paul had described his ministry as one in which he refused to be discouraged and had renounced the temptation to dilute or distort the message he was to proclaim. In this verse the apostle was careful to emphasize that, even though he had been faithful to his calling as a minister of the gospel, he was not trying to call attention to himself. His sole purpose in preaching was to present Jesus Christ as the only hope for those whose minds have been blinded and whose hearts have been hardened by Satan. The verb preach is from a Greek term which means to proclaim as a herald or messenger. The critical feature here is about what is proclaimed instead of who proclaims the message. Paul stressed that matter by proceeding immediately to describe himself as a servant (literally, slave) for the sake of those to whom he preached the gospel of Christ. Note that the Greek word for servant here refers to one s status or standing. In the other instances in this setting where the terms minister (2 Cor. 3: 6) and ministration (2 Cor. 3:7, 8, 9) are used, the Greek word emphasizes the service that is provided. The Light Shining in Darkness (verse 6). Having described himself as a slave who serves as a herald for his Master, Paul then explained why he was willing to engage so selflessly in such a critical ministry. What he was trying to persuade others to accept was something which he himself had already experienced. The apostle s reference to the divine command for the light to shine out of darkness reminds one of Genesis 1:3. When God brought order out of the chaotic condition described in Genesis 1:2, the first thing He did was to call for the light to pierce the blanket of darkness that covered the earth. Similarly for a lost, benighted sinner to realize his hopeless and helpless condition, the light of the knowledge of the glory of God in the face of Jesus Christ has to penetrate the spiritual darkness that enshrouds the sinner s heart and mind. Such awareness (knowledge) will, if the sinner responds properly, lead to repentance and faith by which the believing sinner will experience the new birth, receive forgiveness of sins, become a new creature in

40 Enduring Unjust Suffering / 40 Christ, be received into the family of God and so forth. Paul had experienced all the processes that are included in the salvation event, and he wanted others to have the opportunity for such an experience. That was why he preached Christ in whom the glory of God is embodied. (Compare John 1:14.) Wednesday, September 20 Lesson 4 DOWN, BUT NOT OUT 2 Corinthians 4:7-10 In this passage Paul used a series of contrasts and paradoxes to illustrate the Christian life. Perhaps no minister or Christian worker has ever experienced any more ups and downs than Paul did. Literally, he was never far from death; consequently, life and death were often mingled in his observations and exhortations. Treasure in Clay Pots (verse 7). It is often assumed that the treasure which Paul mentioned in this verse refers back to his ministry of preaching Christ (verse 5). Such a conclusion, however, completely disregards what Paul discussed in verse 6. It seems more logical that Paul s treasure was not his ministry, but his salvation, which he had received because of his response to the light that had shined in his heart. The phrase earthen vessels, used in this instance, refers to household utensils such as pots or other containers made of clay. Clay pots were useful in fact, they were used daily but they were not valuable. Paul s depiction of the invaluable treasure of salvation in a human body, a container of clay so to speak, emphasizes that salvation is entirely a divine work that the excellency of the power may be of God, and not of us. The verb form of the Greek word for excellency literally means to throw beyond. Excellency denotes that which is unsurpassed. Power is from dunamis, which means ability, force, strength and so forth. Believers have the priceless treasure of salvation given to them the moment they trust Christ as Savior. For the Manna Treasure: the idea here is a collection of precious items gathered together and stored. In our earthly vessels we have a collection of items that can be laid up for the use of the Master.The treasure of a person must be eternal and not earthly.word Study #2344. In Earthen Vessels (2 Corinthians 4:7): To distinguish between the unique ways of God versus the ways of men, Paul notes that the life-changing gospel of Jesus Christ is contained within vessels which are mere pottery-like containers. The most cherished and valuable treasure would normally warrant the costliest container available. However, God chose to place His priceless exceeding glory within mere mortal humans. God wanted to show the greater contrast between His perfect glory through Christ working in human beings who have been redeemed by that treasure. Simply stated, the weakness is ours, the glory is Christ s, and we need to be consistently reminded of that distinction.

41 41 / 2 Corinthians 4:1-18 rest of our earthly lives we are to manifest by how we serve and worship God the inestimable treasure within us. Not Distressed or Without Help (verse 8). As Paul continued to discuss his ministry, he began a series of statements in which he described some threatening circumstances or situations that were offset by divine assistance. In this verse he mentioned two matters which could have been discouraging and even difficult to deal with. The expression troubled on every side depicts a situation in which one is pressed from every direction. The Greek term for troubled is from a word which means to be Troubled: much like the word anguish in chapter 2, this word has a root idea of being pressed like one would press grapes.the stress, pressure and affliction carried in this meaning gives an idea of restricted.the apostle spoke of his life as being in this condition. Word Study #2346. pressed severely. A related word is often translated tribulation. (Compare Romans 5:3.) Despite all the pressures Paul experienced, he was not distressed. The Greek term for distressed basically means to be in a strait. The apostle was often pressed severely troubled on every side but God always provided him with a way out. The word for perplexed literally means without a passage, and the Greek term for in despair speaks of utter hopelessness. Paul s problems might have seemed overwhelming at times, and he certainly was often hindered by Satan, but he himself never felt overwhelmed by his circumstances nor did he ever feel that it was impossible for him to do what God was leading him to do. (Compare Philippians 4:13.) Not Forsaken or Destroyed (verse 9). In this verse Paul continued his terse account of some of the difficulties which he had encountered in his ministry and the manner in which God had always delivered him from or sustained him in his afflictions. The Greek verb from which persecuted is translated means to pursue. The idea, however, is that of a relentless pursuit for the purpose of harming, imprisoning or even killing. Paul was often persecuted or threatened with persecution, but he was never forsaken by God. Even when the apostle s foes were successful in apprehending him, God made it evident that he had not been abandoned. (Compare Acts 23:11.) The expression cast down is from a forceful term, which literally means to be thrown down or to be hurled down, an example of which can be found in Revelation 12:10. Paul undoubtedly felt on many occasions that he had been forcibly thrown down, but God never allowed him to be destroyed or cut off. The Greek word for destroyed means to be subjected to perishing or to come to ruin. The same term is often rendered perish, as one can see clearly in John 3:16. Paul was never abandoned by God, nor was he ever threatened with total ruin. The Death and Life of Jesus Manifested (verse 10). The four couplets which constitute verses 8 and 9 are summarized in this verse. Paul s reference to the dying of... Jesus which he bore in his own body is not an allusion to any mystical suffering which Jesus is experiencing now. He was not dying in Paul, nor was He being put to death in the apostle s sufferings. The ongoing sufferings and threats of death to which Paul referred were the afflictions which he himself endured as a believer because of his identification with

42 Enduring Unjust Suffering / 42 Christ. (See comments on 2 Corinthians 1:5, Lesson 1.) If Paul s experiences were a constant reminder of the sufferings of Christ, the apostle s earthly activities also manifested the life of Jesus. As used in this instance, the reference to Jesus life spoke of His victory over death and the kind of life He had following His resurrection. This is evident when one observes the contrasting manner in which Paul referred to the dying and life of Jesus. Believers can live victorious lives through Christ. That He overcame death and rose from the tomb is assurance that we too shall have the ultimate victory over death. This assurance should cause us to want to follow Paul s example and live victoriously now as we anticipate the coming glory. (Compare Romans 8:37.) Thursday, September 21 Lesson 4 LIFE AND DEATH 2 Corinthians 4:11, 12 Paul continued in these verses the theme he introduced in 2 Corinthians 4:10. First, he explained how the phenomenon in which a believer s afflictions manifest the victorious life of Jesus is accomplished (verse 11). When Paul reached the application of his argument, he added a unique twist in keeping with his literary style (verse 12). Life and Death (verse 11). This verse is a reiteration of verse 10. Five statements here are noteworthy. We which live. This phrase refers to believers and the manner in which they live following their salvation experience. The new life which we receive through faith should be appropriately manifested each day. Delivered unto death. Because of the opposition of Satan and his followers, Christians are always subject to suffering, and, in many instances, there is even the possibility of martyrdom. For Jesus sake. This phrase speaks of afflictions which believers suffer because of their testimony for Jesus, or their association with Him and His cause. The life also of Jesus. This is the life that overcomes suffering. It is not so much the eternal life one receives in salvation, but the overcoming, conquering testimony that believers can demonstrate through the resurrected Christ. Manifest in our mortal flesh. The term mortal bodies denotes physical bodies. Thus, the victorious life to which Paul referred in this setting is the life one lives on earth after he has experienced the new birth. Life and death were always immediate issues for Paul. He knew that he was constantly subject to suffering and death, but he was determined to live in such a manner always to cast a positive light on the One who had delivered him from spiritual death. Death and Life (verse 12). In making the application of his discussion of life and death, Paul inserted a twist of logic. Instead of describing the same people as subject to life and death, as he had done in verses 10 and 11, the apostle depicted himself and his associates as the ones subject to death and

43 43 / 2 Corinthians 4:1-18 the members of the church in Corinth as those who manifested the life of Christ. Paul and others had endured afflictions some of which had come even from members of the church to establish and strengthen the Corinthian congregation. Even though they had not lost their lives in these endeavors, martyrdom was always a possibility for any of these ministers. As a result of their sacrificial, long-suffering ministry, there was a body of Christ in the city. That church had a life of its own. One or more individuals in the congregation could affect the testimony and even the well-being of the church, but the existence of the body was separate and apart from the spiritual lives of its individual members. As a viable entity, the church in Corinth was the representative of Christ in that place. That body stood out in Corinth as a monument with an inscription everyone could read. (Compare 2 Corinthians 3:3.) Friday, September 22 Lesson 4 TO THE GLORY OF GOD 2 Corinthians 4:13-15 Whether in life or in death, Paul s overriding purpose in all things was to give honor and glory to God. If one does not glorify God in his life, he is not likely to do so in his death. Paul knew, however, that the time shall come when all the words and deeds of all believers will appear before God. The Spirit of Faith (verse 13). In this verse Paul quoted from Psalm 116:10. The psalmist had recounted some experiences in which he had been delivered from death. As a result of such intervention, he would continue to walk before the LORD in the land of the living (Psalm 116:9). The psalmist went on to assert that his faith in God enabled him to relate the deliverance he had received, I believed, therefore have I spoken (verse 10). Through the same spirit of faith, Paul could look beyond the sufferings and ordeals of this life to the deliverance which he was certain he would receive. Bible students have discussed whether Paul s statement the spirit of faith refers to an expectation or attitude on his part or to the Holy Spirit Himself. Probably, the complete answer to this matter is that both of these positions are included. Paul had a confident expectation because of His faith, in the omnipotent, omniscient God. He had been saved by faith and he served God through faith. Such faith was not something which he developed on his own or received from other believers. Instead, Paul s faith was based on who God is and what He had done. Because of the role of the Spirit of faith in his life, Paul was fully assured by the spirit of faith concerning the future. Divine Power Demonstrated (verse 14). The faith that led Paul to refer to the deliverance which he could expect was his conviction that God will raise up all believers even as He raised Jesus from the dead. The resurrection of Jesus Christ was a dramatic demonstration of divine power. There had been instances in which people had been restored to physical life, feats which were remarkable enough in themselves (John 11:43, 44; Acts 9:40-42). But the raising of Jesus went even beyond that. He was resurrected in a glorified condi-

44 Enduring Unjust Suffering / 44 tion, and all believers can expect to be raised by [with] Jesus. The Greek preposition rendered by actually means with. Since Jesus was resurrected nearly two thousand years ago, the fact that we will be raised with Jesus cannot mean that He will be resurrected when we are. Instead, it means that the conditions pertaining to our resurrection will be like those which characterized His resurrection. (Compare 1 John 3:2.) Associated also with the resurrection of the saints will be our presentation together in the awesome presence of God. This presentation will include, but not be limited to, our appearance at the Judgment Seat of Christ (2 Cor. 5:10). The members of the church in Corinth needed to be reminded of their ultimate destiny. To the Glory of God (verse 15). The divine purpose of salvation is to bring into being a multitude of people who will glorify God eternally. That was Paul s purpose for establishing a church in Corinth, and that should be the primary motivation for preachers, churches and believers of all times and places. The expression all things refers to all that Paul had mentioned and implied in this setting, a list that would include the death, burial and resurrection of Christ, the preaching of the gospel, the suffering and sacrifices of ministers and other Christians and so forth. The phrase for your sakes could have been rendered because of you. The term abundant grace denotes multiplied grace. God s grace is multiplied by its being applied to more and more individuals through their Redound: this is like putting a pound of rice in a one quart pan.the word means to exceed beyond measure to overflow. The abundance of rice that would come from above is the idea.the abundance of the grace of God cannot be described. Word Study #4052. faith in Jesus Christ as Savior. Paul s reference to the many speaks of all who have received the grace of God. The Greek word for redound was translated abound and aboundeth in 2 Corinthians 1:5 and exceed in 2 Corinthians 3:9. This term means to be over and above. What is envisioned in this verse is an innumerable multitude of people who have been saved by divine grace lifting their voices in thanksgiving to God for His wondrous love, mercy and grace. (Compare Revelation 7:9-12.) Saturday, September 23 Lesson 4 THINGS NOT SEEN 2 Corinthians 4:16-18 Previously, Paul referred to the spirit of faith which enabled him to endure the sufferings of the earthly life without becoming embittered or discouraged. (See 2 Corinthians 4:13.) Such an attitude not only gave the apostle victory over despair, but it also enabled him to maintain a balanced view of life. Through faith he could see things not seen. The Outward Man and the Inward Man (verse 16). The phrase for which cause is from dio, a term that is usually translated therefore or wherefore. Here, as in verse 1, the expression faint not speaks of a refusal to become

45 45 / 2 Corinthians 4:1-18 Manna We Faint Not (2 Corinthians 4:16): Though we are progressively aging, nevertheless, we faint not. The reason? The believer is having a constant renewal of the inner man. Even though we are progressively moving toward physical death, the inner man is free from that plight and is being progressively renewed. Because of these facts, Paul encouraged us to focus on the things of the inner man. disheartened or discouraged despite formidable obstacles or opposition. Paul refused to give in or give up because he was determined that the Corinthian saints would be part of the great multitude giving praise and thanks to God. (See verses 14, 15.) The term outward man refers to one s physical existence which is subject to weakness, failure, disappointment, suffering and ultimately death. The outward man is steadily, progressively and irremediably perishing. In direct contrast is the inward man, a designation for the spiritual life that one receives through the new birth experience. Instead of deteriorating daily, the inward man is renewed each day. The Greek word for is renewed literally means to make new again. The believer s spiritual life is eternal; moreover, there are opportunities for spiritual growth and maturity through prayer, Bible study, witnessing, Christian fellowship and so forth. The outward man cannot forestall the Manna Contrast Light Affliction and Eternal Weight of Glory (2 Corinthians 4:17): We often consider our trials of faith to be monumental in scope. The severe hardships associated with our earthly lives can seemingly overwhelm us whereby we are ineffective for God s use. But Paul s counsel to the church at Corinth shows how to aid in overcoming such trials by means of comparison. If our minds are saturated with promises which every child of God shall experience, then the contrast will accomplish two things. First, it will give us an exciting appreciation and anticipation for the future; second, it will help us reduce a severe hardship to a light affliction. But our trials will continue to overwhelm us until we allow the precious promises of God to consume us. Renewed: with grace we should be renewed daily.the idea has in it the daily changing of life for the better.this is done by grace and not on the part of self-will by the person. New strength and vigor should come from the grace of God.Word Study #341. ultimate consequences of disease and debilitation; the inward man is not subject to such forces. Light Affliction and Eternal Glory (verse 17). The sense of contrast which Paul presented in verse 16 is continued here. Light affliction contrasts with far more exceeding, weight of glory and for a moment contrasts with eternal. The light affliction to which Paul referred was the sufferings and ordeals indicated in verses In 2 Corinthians 11:23-28 the apostle gave a more detailed account of the afflictions to which he had been subjected as a minister of the gospel. For such matters to

46 be regarded as light affliction, one has to contrast them with the much greater weight of glory which Paul anticipated. The expression weight of glory refers to the rewards and other commendations which the apostle anticipated and which other believers also can expect as a result of faithful service to God. (Compare Matthew 5:10-12; 25:21, 23; Romans 8:17; 2 Timothy 2:12; 1 Peter 4:13.) The contrast between for a moment and eternal is readily obvious, as the former denotes something which is fleeting, while the latter speaks of that which will never pass away. Light afflictions lead to a weight of glory in the same sense that tribulation works patience (Rom. 5:3; compare James 1:2-4). It is not so much the afflictions, but one s response to them that produces glory. The Temporal and the Eternal (verse 18). In this verse Paul concluded his discussion of the contrasts and paradoxes which characterize this chapter. The phrase the things which are seen is associated with the light affliction (verse 17) and our outward man (verse Look: this is more than a casual glance toward something.the concept seems to be fixing one s eyes and directing one s full attention to the detail around him.we are to pay attention to the permanent more than the temporary things of life.word Study # ), while the expression the things which are not seen is related to such things as a far more exceeding and eternal weight of glory (verse 17) and the inward man (verse 16). The things which are seen are physical, earthly, material matters which pertain only to the present life, thus they are temporal (verse 18). The Greek word for temporal is rendered for a season in Hebrews 11:25. Moses knew very well that any profit or advantages he could gain from Egypt would not endure beyond this earthly existence. In stark contrast is the term eternal. Things that are temporal might be highly valued in this life, but they will not stand the test of fire, whether at the Judgment Seat of Christ for believers (1 Cor. 3:13) or at the Great White Throne Judgment for unbelievers (2 Peter 3:7). It might sound paradoxical to keep one s eyes fixed, not on the things seen, but on the things not seen. However, we can do this through the spirit of faith which directs our attention and energies to eternal values and issues. Manna Enduring Unjust Suffering / 46 Contrast the Temporal and Eternal (2 Corinthians 4:18): To complete the contrast between the things of the earth versus the things of the Spirit, Paul proceeded to show the contrast between things which are temporal versus things which are eternal. Even though the things which are temporal are seen, we are strongly urged to increase our faith, which the Word of God tells us is the evidence of things not seen (Heb. 11:1). Through the confidence of true faith, we can look beyond the temporal to the eternal. As faith increases, the perception of the eternal will not only increase and grow in intensity, the perception of the temporal will grow dimmer in contrast.