Studies In the

Second Corinthian Letter


Prepared by C. Trevor Bowen

Studies in the Second Corinthian Letter Lesson One


General Introduction


Paul’s second letter to the Corinthian church is unlike all of his other works. While most of Paul’s letters are very logically outlined, the second Corinthian letter is written with passionate concern and fervor. He reveals some of his own inner struggles and concerns that are left concealed in his other works.

This touching letter contains few direct instructions for the church at all times; however, in spite of its personal address to the Corinthians and their problems, it still holds many great lessons and truths that will aid us today in living a happier, wiser, and more righteous Christian life.



Important Fundamental Points


When we begin to study II Corinthians, we are picking up in the middle of a dramatic sequel. Failure to understand the setting of II Corinthians and I Corinthians will result in a near total misinterpretation of II Corinthians and the truths contained in it.

We must understand that Paul wrote the II Corinthian letter when he was extremely concerned for the Corinthians. Moreover, the Corinthians were also having a troublesome time. The church was divided with some eager to do as Paul instructed, while others were bent on misleading the church and straying from God’s authority. This created an explosive situation for the Corinthians and Paul. The book of II Corinthians must be interpreted in the light of an inspired apostle writing to defuse the situation by instructing and encouraging the faithful while reprimanding the rebellious. Without the understanding of Paul’s divided readers, many of his strong, but subtle, statements will be overlooked or misinterpreted.

It should also be understood that at no point did the apostle Paul lose his composure, or write anything rashly. Every word is deliberately chosen so as to produce a specific response (II Corinthians 12:16). Every passionate plea (6:1, 11-13; 7:1-16; 10:1,2) and powerful rebuke (10:6, 11; 11:1-4; 12:11-13:10) was necessary, as this letter was the final encouragement and warning before Paul’s ominous return (12:11 – 13:10). Also, we should never forget that this is not the thoughts of a mere man, but it is written through inspiration by the Holy Spirit using Paul’s personality, knowledge, love, vocabulary, and style to establish every word.


Background

  1. Author – “Paul, an apostle of Jesus Christ by the will of God”

    1. Internal Evidence

      1. Paul references himself at the opening of the letter (1:1). Also, the entire letter lends itself to the authorship of Paul. Only Paul could have written with the tone, style of writing, and deep concern exhibited in II Corinthians.

      2. Timothy is also mentioned at the introduction of the letter; however, he is mentioned as a “brother” in contrast to Paul’s title. Although Timothy would have sent greetings, he would not have been an inspired joint-author.

    2. External Evidence

      1. Clement of Rome (95 A.D.) quotes from both I and II Corinthians in his letters to the Corinthians and attributes both letters to Paul. Other numerous apostolic fathers have quoted and attributed I and II Corinthians to Paul.

2.Few critics have disputed the authorship of these letters. However, as few critics have endeavored to deny the Pauline authorship, most have managed only to discredit themselves (Coffman 5).

II.Date of Writing: 53–57 A. D.

A.Two basic dates are given for the writing of II Corinthians. One time span is late 53, early 54 A.D.; the other date is late 56, early 57 A. D. Lenski, Lipscomb and Barnes support the later dating. Jenkins and Coffman support the earlier dating.

B.By using clues and subtle references, an approximate timeline can be calculated to relate events surrounding the establishment of the Corinthian church and the writing of I and II Corinthians. These events are matched to the timeline of all history by the reference of Gallio, who was the proconsul of Achaia. He was mentioned in Acts 18:12 shortly after the establishment of the church, and it is upon the date of his ruling that Paul’s second letter to the Corinthians and all related events are based. The discrepancy in dating II Corinthians was because two different dates were used for Gallio’s short rule, introducing a discrepancy at the beginning of the calculation.

C.The discrepancy between dates for the writing of II Corinthians is of little importance to us as students of God’s Word, but understanding the general time of writing can be useful in better placing the Corinthian church in its proper historical context. This helps us to better understand problems that the Corinthians faced and the themes that Paul weaves throughout I and II Corinthians.

  1. Establishment of the church at Corinth

    1. The Corinthian church was established by the apostle Paul (Acts 18:1-21), during his second missionary journey (Map 1), about 51 A.D.

    2. Capital of the Roman province of Achaia, Corinth was a large commercial port city that was a converging point for large amounts of wealth, immorality, and idolatry.

    3. In spite of the corrupt culture in which it was entrenched, the work at Corinth was to have many members (Acts 18:9,10).

  2. Background to the writing of I Corinthians

    1. After Paul’s departure, the Corinthian church erred in multiple points, prompting a severe letter of rebuke from the apostle. Instructions were also included in the letter to withdraw from a man who was publicly known to be committing gross adultery (I Corinthians 5).

    2. I Corinthians was written while Paul was on an extended stay at Ephesus (I Corinthians 16:8), during his third missionary journey (Map 2), about 53 or 54 A. D.

    3. The first Corinthian letter did contain encouraging thoughts, but it was on the whole a corrective letter.

    4. The strong content of this letter sets the stage for the writing of II Corinthians. Understanding this part of the background is essential to fully appreciating II Corinthians.

  3. Background to the writing of II Corinthians

    1. Paul had promised in the first letter he would soon come to Corinth (I Corinthians 16:5-9).

    2. He also mentions that Timothy may visit them, but he requests that the Corinthians allow Timothy to return quickly because of his usefulness to Paul (I Corinthians 16:10-11). Timothy’s assistance in Paul’s labors is supported by the fact that Timothy was with Paul when he wrote II Corinthians (1:1).

    3. However, as events unfolded Paul was unable to return to Corinth as quickly as he originally promised.

    4. This may have been because shortly after writing I Corinthians, Paul was forced to flee from Ephesus to Troas because of an uprising caused by Demetrius (Acts 19:21 – 20:1). Or, it may have been because of open doors at both Ephesus and Troas (Acts 19:8 – 20, II Corinthians 2:12).

    5. At some point Titus was sent to Corinth to begin collecting money for needy Christians in Judea and to check on the Corinthians reaction to Paul’s letter (II Corinthians 7:6,7,13-16; 8:1-8). He may also have been sent partly because of Paul’s delay in coming.

    6. While in Troas Paul continued to work for the Lord (II Corinthians 2:12); however, he was restless while he waited on Titus’s return. So Paul continued from Troas to Macedonia, where he met up with Titus (2:13, 7:6)

    7. After finally hearing Titus’s report, Paul writes second Corinthians and sends it with Titus (8:6, 16-24). In this letter Paul’s passionate concern shines through more than any of Paul’s other letters.

    8. The Corinthians’ treacherous condition called for Paul to make an emotional plea to strengthen the faithful and to provide one last warning for the rebellious before punishment.

  4. The Lost Letters

    1. In Paul’s first letter (I Corinthians 5:9), he mentions “I wrote to you in my epistle…”. Since Paul used the past tense, this quotation leads many scholars to conjecture that there must have been a lost letter written before I Corinthians.

    2. Some scholars believe that this may be referring to I Corinthians itself. This argument is based upon the fact that the tense of the verb “I wrote” (Greek epistolary aorist tense) can technically be used so that it would be referring to the letter that he was writing at that moment, I Corinthians.

    3. However, many scholars correctly point out that although this could technically be true, it would make Paul’s message into nonsense. It would be impossible for the Corinthians to have already misunderstood a statement that Paul was just now writing (I Corinthians 5:9,10).

    4. The likely truth is that Paul wrote some kind of letter that he sent to the Corinthians before he wrote I Corinthians. It should be remembered that if this letter was necessary to us, then the Holy Spirit would have preserved it for us.

    5. Some scholars believe that a second lost letter may have been written between I and II Corinthians. Paul references a “severe” letter that he wrote in II Corinthians 2:4; 7:8.

    6. However, in all likelihood this refers to I Corinthians which could surely be regarded as a “severe” letter that Paul would have written out of “much affliction and anguish of heart”.

  5. Higher Criticism

    1. Other liberal scholars, known as higher critics, believe that the “I wrote” quotation actually refers to a fragment of II Corinthians (6:14 – 7:1). However, these critics, who scoff at the idea of an inspired Bible, typically slice almost all Bible books into a ridiculous number of fragments by different authors at different times.

    2. These liberal scholars also slice up II Corinthians into at least three separate fragments depending on which critic is to be believed. Each higher critic promotes a different story, but in general they create a picture where I and II Corinthians are letters that have been edited and spliced by multiple authors. They typically paint Paul as a weakling and coward who was completely rejected by the Corinthian church.

    3. Such stories are based upon speculations about assumptions from opinions upon subtle references. They are the products of critics who seek to elevate themselves by discrediting the Bible and its writers. Their stories are as creative as they are false, and few Bible students would consider their theories. However, as silly as these critics may be, their theories do influence more liberal students and eventually filter into the Lord’s churches



General Outline

It seems difficult to outline II Corinthians at first, but after some study Paul’s unique, logical train of thought can be observed. The second Corinthian letter can be outlined into three major sections. Each section focuses on one main point with many secondary points. It is these secondary and tertiary points which make it difficult to outline because they often take the reader on what seems like an unrelated tangent. However, each of these subpoints provide us with great lessons, and upon closer inspection it can be understood that these points are carefully placed to support his primary point or concern.

Many of the points have content regarding topics before and after it, serving as a transitioning point. This continuous flow of thought also makes it difficult to make a discrete outline, and it should be considered while studying the following outline.


Section One – Instruction and Introduction to Paul’s Defense

In the first section of II Corinthians, Paul addresses the part of the church that had mostly remained faithful to Christ through Paul’s gospel. The tone of this section is in striking contrast to the third section, addressed to the other part of the church. In this first section he addresses concerns about his thwarted intentions and reminds the Corinthians of why they should trust Paul. He concludes this section with a passionate plea to separate themselves from corrupting influences and tells them of his deep love and concern for them This is expressed through his account of how he felt about writing I and II Corinthians and his agonizing wait for Titus’s report of their response.


Greeting (1:1 – 2)

  1. Reason for delay in coming (1:3 – 2:17)

    1. Suffering in Asia (1:3 – 11)

    2. Reason for not being able to come earlier as promised (1:12 – 2:2)

    3. Instructions to forgive and encourage the punished man (2:3 – 11)

    4. Paul’s ministry in Troas and Macedonia (2:12 –17)

  2. Introduction to Paul’s and his fellow workers’ defense (2:14 – 5:21)

    1. The Corinthians are Paul’s letter of commendation (2:14 – 3:3)

    2. God made Paul and his fellow workers ministers of the new, superior covenant (3:4 – 18)

    3. Continued to minister (preach) despite opposition, and reasons for this perseverance (4:1 – 5:21)

      1. The superior covenant causes them to persevere despite persecution (4:1 – 15)

      2. Because of faith in the unseen eternal glory of being with Christ (4:16 – 5:8)

      3. Because of the terror of the judgement of Christ (5:9 – 11)

      4. Because they are the ambassadors for Christ, bringing the ministry of reconciliation (5:12 –21)

  3. Paul’s emotional plea (6:1 – 7:16)

    1. Paul has remained blameless despite monumental suffering (6:1 – 10)

    2. Plea to separate themselves from corrupting influences (6:11 – 7:1)

    3. Emotional plea repeated, love shown in Paul’s account of his feelings about the events surrounding the writing of I and II Corinthians (7:2 –16)


Section Two – Collection for Needy Saints

Section two, the shortest section of the letter, primarily addresses the Corinthians part in collecting money for needy saints in Judea. Paul provides encouragement for the Corinthians to finish the collection that they had started under Titus’s guidance. He also informs them of the method of collection to reaffirm is sincerity and integrity. This second section also serves an additional purpose besides the instruction that it provides. It also serves as a buffer for transitioning the tone and people addressed in sections one and two.

  1. Exhortation to complete their collection by mentioning other examples (8:1 – 15)

    1. Macedonians gave above and beyond their ability (8:1 – 7)

    2. They should be willing to give like Christ for others good (8:8 – 15)

  2. Paul collects money in such a way as to be blameless (8:16 – 24)

  3. Stronger pressure to complete the collection (8:24 – 9:15)

    1. Fulfill Paul’s boasting about the Corinthians to the Macedonians (8:24 – 9:5)

    2. But, should give willingly, not grudgingly (9:5 – 7)

    3. God is using Corinthians to take care of the needy which will generate thanksgiving to God and prayers for the Corinthians in addition to benefiting the needy saints (9:8 - 15)


Section Three – Paul’s Defense for his Authority as Apostle of Jesus Christ

The third section of II Corinthians provides Paul’s last exhortation to the rebellious faction of the church in Corinth. The tone is begging at first with the threat of a powerful confrontation if they do not submit to Christ and His gospel, ministered to them by Paul. This section would have encouraged those to repent who had been most influenced by the factious, false teachers. It would also have been an indirect, but final warning for the false teachers before Paul would visit Corinth. The nature of this visit would have been determined by their response to this final warning.

  1. Paul and true Christians are concerned with spiritual things, although living in flesh (10:1 – 11:4)

    1. Pleads to repent lest he comes to punish using spiritual weapons (10:1 – 6)

    2. States that he does not want to use power for punishment, but will if necessary (10:7 – 11)

    3. Begins defense by showing superiority, boasting within divinely ordained bounds (10:12 – 18)

    4. Expresses concern for their faithfulness, Corinthians not walking according to spirit (11:1 – 4)

  2. Paul’s reason for not accepting support from Corinthians for preaching (11:5 – 15)

    1. Not because he was deficient, “untrained in speech” (11:5,6)

    2. But because it cut off an opportunity for false apostles who sought money (11:7 – 15)

  3. Paul was superior to the false teachers and prophets in areas of spiritual importance (11:16 – 12:13)

    1. Introduction to boasting: explains it is foolish to boast, but he is forced to do so (11:16 – 21)

    2. Paul’s superiority in lineage, persecution, journeys, sufferings, and love (11:22 – 33)

    3. Paul’s superiority in visions and knowledge (12:1 – 6)

    4. God even sent a “thorn in the flesh” to keep Paul from exalting himself above measure (12:7 – 10)

    5. He worked all the signs of an apostle in front of the Corinthians (12:11 – 13)


  1. Conclusion and Benediction (12:14 – 13:14)

    1. Warns as he prepares to come for his third visit (12:14 – 21)

    2. Warns and asks ahead of time that he not be forced to come with sharpness (12:20 – 13:10)

    3. Farewell and benediction (13:11 – 14)


Questions

  1. List the important points to consider for properly understanding II Corinthians.



  1. What evidence is available to confirm that Paul was indeed the author?


  1. What are the dates for writing I and II Corinthians, and why is there discrepancy between sources?


  1. What kind of city was Corinth?

  2. In what kind of condition was the Corinthian church when Paul writes I Corinthians?


  1. Who went to visit Corinth after the first letter and Paul anxiously waited for his return in Macedonia?


  1. In what kind of condition was the Corinthian church when Paul writes II Corinthians?


  1. Into how many main sections is the second Corinthian letter divided?

  2. What is the tone of each section, and to whom is each section addressed?



  1. Why does Paul expose his emotions with his passionate pleas for repentance and powerful rebukes for rebellion?


Commentaries

  1. Barnes, Albert. “Barnes’ Notes on the Old & New Testaments: II Corinthians – Galatians.”

  2. Coffman, James Burton. “First & Second Corinthians.” Volume 7

  3. Jenkins, Ferrell. “New Testament Epistles: First Corinthians.” Florida College Notes.

  4. Lenski, R. C. H. “The Interpretation of St. Paul’s First and Second Epistles to the Corinthians.”

  5. Lipscomb, David and J. W. Shepherd “A Commentary on the New Testament Epistles: II Corinthians – Galatians.” Volume 3.

  6. MacKnight, James. “Commentary and Notes on the Epistles.”

Related Maps of Paul’s Second and Third Journeys

Map 1 – Paul’s Second Journey

Map 2 – Paul’s Third Journey


Studies in the Second Corinthian Letter Lesson Two


Greeting and Introduction 1:1 – 2:2


Introduction


Paul opens the letter of II Corinthians similarly to most of his letters with a personal greeting from those with him to those at Corinth. He also wishes God’s richest blessings upon them. Immediately after the greeting, Paul begins introducing his defense by proclaiming their benefit from the suffering that caused his delay.

After explaining this he professes his sincerity and good conscience. This would be an important point to counter the accusations that doubted his honesty. He explains that even though we are spiritual people, we must all make plans “according to the flesh”. Not every incident or delay could have been foreseen, even by an inspired apostle. So even though he may have affirmed “Yes, Yes”, sometimes he would have to retract by saying “No, No”.


Questions

  1. What is the significance of the contrast between Paul’s description of himself and Timothy?


  1. Who does Paul list as the source of “mercies and all comfort”?


  1. How does suffering for Christ abound in consolation through Christ? (v. 5)




  1. Why was both Paul’s suffering and consolation to the Corinthians benefit? (v. 6)




  1. To what point were Paul and his companions oppressed?


  1. What does Paul credit as helping to rescue them?


  1. What was Paul’s boasting?


  1. What action is Paul defending in verses 15 – 24?


  1. What does it mean when Paul says that the promises in Christ are not “Yes and No”?




  1. Why are Christians given the Spirit? (v. 22)



  1. Does Paul use an oath in verse 23?



  1. Why did Paul not want to come to them again in sorrow?



  1. Who caused Paul to be glad?

Studies in the Second Corinthian Letter Lesson Three


Forgiveness and Sincerity 2:3 – 3:3


Introduction


Paul now addresses an issue that was still a source of sorrow to the Corinthians. By withdrawing from a wicked man, they had fulfilled Paul’s command in I Corinthians 5, and it appears from the text that the process worked as they had hoped. Now Paul gives instruction to complete the procedure by reaffirming their love to him. It was time to stop withdrawing themselves and to start forgiving and encouraging him.

With that instruction completed, Paul continues to explain the events causing him to be delayed and assures his concern for them. He was so worried for their sakes that he left Troas, where a door of opportunity had been opened for him, to continue to Macedonia, towards Corinth, hoping to find Titus.

After satisfactorily answering the concern for his delay, Paul transitions into his “defense”. Paul should have had no need to defend himself to the Corinthians. They already knew Paul before the false apostles, and their Christianity was proof to his authenticity as an apostle of Christ. With this point Paul introduces his defense and prepares to remind them of things they already know. This should have kindly forced the more faithful Corinthians to reevaluate the situation and take a stronger stand. In this lesson, we will study this transition and introduction to his defense. Next time we will look at the first of Paul’s reasons, the New Covenant.


Questions

  1. Why did Paul express that he wrote “out of much affliction and anguish of heart”?


  1. Why does Paul add, “not to be too severe”? (v. 5)


  1. What is the only punishment that can be “inflicted by the majority”?

  2. If the Corinthians did not retract their punishment, what would happen to the man?

  3. Did Paul write the earlier command to withdraw just so he could test them?


  1. Why was it important for Paul to express his forgiveness?


  1. What was opened for Paul in Troas?

  2. Why did he depart for Macedonia?


  1. How could the same fragrance produce two different results? (vs. 14 – 16)


  1. What was the difference between Paul and “so many” mentioned in v. 17? How could this difference have been observed?



  1. Describe the letters of commendation that Paul offered the Corinthians? Explain the two parallels of the analogy.

Studies in the Second Corinthian Letter Lesson Four


“Ministers of the New Covenant” 3:4 – 18


Introduction


Now that Paul has introduced the need to reestablish their trust, he begins to lay the foundation. He starts by explaining the source of his “sufficiency.” This refers back to the question asked in verse 16 before the defense introduction. Paul was not one who sought to make money off the gospel, but he was one, along with the other apostles, who were given a mission by God to spread the gospel. Also, it was God who provided Paul the ability to carry out this mission. Letters of commendation from other men would have been inappropriate, because it was God who had charged Paul, not men.

Moreover, Paul explains that his mission was to spread the gospel, the new covenant, which is superior to the old covenant of death. This argument further reminded the Corinthians of Paul’s credibility, and it answers the question of continuing to follow the Old Law. He clearly states the superiority of the new covenant and that the old covenant is fading away. Since Paul goes into detail about this doctrine, it would be fair to conclude that the false apostles were Judaizing, teaching that the Corinthians must keep the old law along with the new.


Questions

  1. What is the source of Paul’s sufficiency?


  1. This source makes him sufficient to do what? What earlier question is he answering?



  1. To what does the “letter” and the “spirit” refer in verse 6?



  1. What is the ministry of death in verse 7?


  1. Why is one ministry “of condemnation” and the other is “of righteousness”? (v. 9)



  1. How can “what was made glorious” have “no glory”? (v. 10)



  1. What is “passing away”, and what is it that “remains”? (v. 11)


  1. For what is Paul hoping in verse 12?



  1. Over what did Moses put a veil and why?



  1. How is that “same veil” not lifted, even today?



  1. When is the veil taken away?


  1. What does it mean, “from glory to glory”? (v. 18)



  1. How does this transformation take place?

Studies in the Second Corinthian Letter Lesson Five


“Treasure in earthen vessels” 4:1 – 15


Introduction


After explaining the glorious superiority of the new covenant to the old, Paul states that it is because of this ministry that they do not become discouraged. He further states that it causes them to walk uprightly, teaching the gospel openly to all. However, some are not able to “see” the gospel because they have allowed their hearts to become blinded. This prevents the most glorious light from illuminating the deepest darkness that hides the greatest truth.

It is this great gift that Paul preaches and offers to all people. However, to keep others from trusting in Paul rather than God, Paul and others are reminded that he is merely an “earthen vessel.” Paul describes his suffering showing that he is not the source of the power. It is this suffering, even to the point of death, that brings life to many people. It is also a proof of his sincerity. Few people would constantly risk their lives for some recognition and a little money. It is only by the faith that God will raise them from the dead, just as He raised Jesus, that removes the fear of death. Knowing this and the ultimate fruit of their work gives Paul a second reason “not to lose heart” (v. 16).


Questions

  1. Why do Paul and his companions “not lose heart”?


  1. Does Paul hide the gospel from some people?


  1. How is the gospel veiled from some?


  1. Does verse four teach that the Devil makes some people evil? Do they have free will? Explain.



  1. How did Paul see himself?


  1. How does God shine in our hearts and give the light of knowledge?



  1. What is the treasure of verse 7?


  1. Paul mentions four conditions that Paul and his companions had become, but not to the point of failure. ________________, yet not ____________________

________________, yet not ____________________

________________, yet not ____________________

________________, yet not ____________________


  1. What did Paul and his companions carry about in their bodies?


  1. What did this show and how?


  1. In a word, what caused Paul to speak?


  1. What was it that he knew which encouraged him to continue to speak?


  1. For whom were “all things”? ______________________ What was the ultimate purpose of “all things”?

Studies in the Second Corinthian Letter A Closer Look


Comparison between Paul and the False Teachers 2:17 – 5:6


Near the end of chapter two, Paul describes the glorious triumph march of Christ with Paul and his companions diffusing the aroma of the gospel into all the world. After describing this victorious procession, Paul asks the question, “Who is sufficient for these things?” At this point Paul begins to answer this question while comparing and contrasting himself against the Judaizing false teachers. Paul lists many points describing the differences, both in character and in doctrine. Often he lists a profound weakness or strength, leaving the obvious contrast unsaid, inferred.


The following chart should help the student better see and understand the details of Paul’s comparisons while maintaining a clear vision of Paul’s main point. Paul’s discussion is divided into three mains sections of comparison: authority, doctrine, and character. After reading this passage alone the Corinthians should have been profoundly impressed with the superiority of Paul versus the inferiority of the false teachers in all points - character, calling, doctrine, and motive.


Comparison Section One – Authority (2:17 – 3:6)


The first point of comparison answers Paul’s original question, “Who is sufficient for these things?” The main contrast is made between their source of sufficiency and authority. The false apostles came bringing letters of commendation while Paul and his companions had a better-known source and letter of commendation.


Comparison Point

False Teachers

Paul and Companions

Related Scriptures

Epistle

Letter of Commendation

Corinthian church


Author

[Men – Jewish Authorities]

Christ


Ministered by…

[more mere men]

Paul and apostle

II COR 1:1

Written…

With ink

By the Spirit of the Living God


Written on…

Tablets of stone

Tablets of flesh, hearts


Source of Sufficiency and Trust

[themselves]

God, through Christ toward God


Ministers of…

[old covenant – adulterated Word of God]

New covenant

II COR 2:17


Comparison Section Two – Doctrine (3:6 – 18)


Verse five serves as a transition between the first point of comparison and the second, their doctrine. Paul and his companions were ministers of the new and superior covenant while the false teachers enforced parts, if not all, of the inferior old covenant. It is from reading this section that the student realizes that those who were steering the Corinthian church astray were Judaizing teachers. It is their doctrine that he refutes and their behavior that he condemns which is so typical of these false teachers who had doggedly pursued Paul. This point served as one of the most significant differences to persuade the Corinthians, but it is also a powerful proof-text for the “passing away” of the old law for us today.

Comparison Point

False Teachers / Old Law

Paul / New Law

Related Scriptures

Ministers of…

[old covenant – adulterated Word of God]

New covenant

II COR 2:17

Ministry of…

Letter [Old Law]

Spirit [New Law]

ROM 2:29

Results of Ministry

Kills

Gives life

JHN6:63

Ministry of…

Death

[gives life]

ROM 7:7-12

Written on…

Stones

[Hearts]

EXO 34:1, HEB 8:10

Law delivered by…

Moses

Spirit

JHN 14:26; 16:7-13

Glory of Deliverer

Passed away

[eternal]


Ministry of…

Condemnation

Righteousness

ROM 5:19; 9:30-10:13

GAL 5:5,6; PHI 3:9

Extent of Glory

Glory

Glory that excels


Duration of Glory

Passing away

Remains

HEB 8:13; 12:18-29

Forthrightness and Clarity of Law

Moses veiled face, veiling the fact that glory was passing

Unveiled, used boldness of speech proclaiming hope


Results in…

Veiled heart, blindness

Unveiled heart


Veil removed when…

[never], “to this day”

One turns to the Lord, in Christ


Brings…

[bondage]

Liberty

GAL 4:24,25

Viewed with…

[veiled face]

Unveiled face


View into…

[darkly, dim mirror]

[perfect] mirror

I COR 13:12, JAS 1:25

View image of…

[blurred image]

The glory of the Lord

I COR 13:12

Results in…

[continued blindness]

Transformed into the same image

ROM 8:29; 12:2

Accomplished by…

….

The Spirit of the Lord



Note that the following conclusion is being clearly stated by Paul in verse 17 (Lipscomb):


[ Now the Law of “Moses” is represented by “the letter” and where the “letter” of Moses is, there is bondage.]

But the Law of “the Lord” is represented by “the Spirit” and where the “Spirit” of the Lord is there is liberty.


It is this final result of the new and old laws that Paul wants to impress upon the Corinthians.

Please note that from verses 15 onward, Paul no longer gives mentions the inferiority of the Old Law. He simply continues with one point of superiority built rapidly on top of another until he climaxes in verse 18 with the profound conclusion: The end of the new law is to become like Christ, like God. The old law could only bring one to Christ, but it failed in providing forgiveness of sins and in showing clearly the image of our Creator, who we are to become like.


Comparison Section Three – Character (3:6 – 18)


In this section of Paul’s comparison, he shifts from the direct juxtaposition of himself against the false teachers back into a more self-descriptive form. This can be observed by the complete absence of references to the false teachers. However, he continues to explain his character and motivation which stands in stark contrast to the character of the false teachers. Also, he answers a question that may have been raised by the opposition about the new covenant which Paul was proclaiming: “If the new covenant is so open and clear so that you speak may speak boldly, why aren’t more or all people converted to it?” Paul’s answer: because they choose not to believe.



Comparison Point

False Teachers

Paul and His Companions

Hidden things of shame

Continued therein

Renounced

Handling of God’s Word

Craftily and deceitfully

Manifestation of Truth

Integrity

[hide motives & actions]

Commend themselves to every man’s conscience in the sight of God

Ultimate truth veiled from…

[all who believed, were deceived]

Only those who were perishing

Preach foremost…

[themselves]

Christ Lord Jesus

Relationship to Christ

[Jesus owed them salvation]

Bondservants (in debt) to Christ

Inspiration

[blinded by Satan]

Enlightened by God


The Scriptural truth about a person’s relationship to God and His Word, Truth is a great fact that is best seen in the light of the multitude of Scriptures that refer to it. Please see the following related scriptures about this great truth. Also, this is just a few of the many scriptures that would be worth studying on this subject:


II Cor. 11:13-15; II Thess. 2:9-15; Acts 26:18; Eph. 4:14; Mat. 13:10-17, 34-35; Heb. 5:11-14. Compare Acts 2:37 vs. Acts 7:51-54. Rom. 1:21-18; 7:10; 9:17-18; II Pet. 1:19. Consider Pharaoh: Exo. 4:21; 7:1-5,22; 8:8, 12-15; 7:3,4; 9:17; 10:3,4; 14:5-8,30; 15:19.

Book of John: 3:19-21; 5:36-47; 8:12, 32, 43-47; 9:39-41; 10:24-27, 37-38; 12:16, 37-43; 14:6-11, 16-17, 21-24, 26; 15:26; 16:7-13; 17:6-8, 14-19


Luke 8:11-12 and Eph. 2:22. Reread Acts 7:51-54. Note that the person disbelieves first, providing opportunity for Satan to harden their heart. Connect these verses with II Cor. 11:13-15; II Thess. 2:9-15; and Acts 26:18.



Studies in the Second Corinthian Letter Lesson Six


“Walk by faith, not by sight” 4:16 – 5:8


Introduction


Paul lays down principles in this lesson that are extremely easy to understand compared to practicing them in life. It is a wonderful thought that even though the body that we look upon is wearing down every day, the unseen spirit that dwells within us is actually being renewed and growing stronger. Of course, this is with the stipulation that we are living a spiritual life similar to the subject of the original statement, Paul.

It is so important that we keep at the forefront of our spiritual attention the fact that this life is only temporary, and things of this life are of no significance compared to how we live this life. Again, it is much easier to understand than to accomplish. But, we must keep trying and allow spiritual growth to affect our family bonds, work relationships, casual friendships, and spiritual ties.

This passage reminds us that the Christian should not feel comfortable here, but should always have a sense of uneasiness. Just as we often sing, “This world is not my home, I’m just a passing through...” It is by somehow obscuring or clouding our minds from this fact that Devil convinces us to sin. We must always fight the “deceitfulness of sin” and try to “walk by faith, not by sight.”



Questions

  1. What is the second reason that Paul and his companions do not lose heart? (v. 14, 15)


  1. What is happening to the inward and outward man every day?


  1. How does the suffering now compare to the reward later?


  1. Does Paul mean that he cannot see things here? (v. 18) What does he mean?


  1. Will our spirits have a body in heaven?

  2. What is the reason why those in this “tent” are groaning? What is it that they “earnestly desire”?


  1. In verse 4 Paul explains one reason that is not why they groan, and then he clarifies the true reason. What is the difference between these two reasons?



  1. What is the purpose of God giving us the Spirit? ________________ What is a “guarantee”?


  1. Does this tell whether or how the Spirit indwells in us? Explain.


  1. How should Christians walk?

  2. Using the faith that he mentions, Paul is confident in something. What is it?

Studies in the Second Corinthian Letter A Closer Look


“The Guarantee of the Spirit” – II Corinthians 5:5


Introduction


With many Biblical topics, Christians form conclusions based upon their best interpretation of the facts and confess a current inability to crystallize a concrete conclusion. Studies regarding the guarantee, indwelling, seal, and the gift of the Holy Spirit are all such studies that leave most students with some unanswered questions. Whenever we must admit such an inadequacy, we are forced to simply organize the known facts, draw inferences where conclusive, and work toward better resolving the issue at a later date. In this humbled condition, let us seek to do the best we can for today with this complex issue.


Facts We Know

As we attempt to better understand this issue, we will begin following the above procedure by arranging the Scriptures and facts that are certain. Many aspects of this study are clearly taught in the Scripture and are of vast significance to our worship, behavior, and diligence. Therefore, we will begin by briefly examining some of the more basic aspects of the Holy Spirit and His work.


  1. The Holy Spirit is a unique, divine member of the Godhead

It is essential to begin study with this fundamental aspect of the Holy Spirit because many false doctrines begin with false notions about the nature of the Holy Spirit. Many groups believe the Holy Spirit to be either a created being, a mere manifestation of the Father, or synonymous with the word. However, the Scripture speaks plainly about the personality and quality of the Holy Spirit.

    1. He is equal with the Father and the Son

      1. He is spoken of as an equal by Jesus (Matthew 28:18)

      2. Jesus labels Him as a comforter equal to Himself (“another “ – John 14:6)

      3. His name is used interchangeably with the name of God (compare Acts 5:3 with Acts 5:4 and Matthew 12:28 with Luke 11:20).

    2. He posses all of the qualities attributes of deity, or Godhead

      1. Eternal – transcends or exists beyond space and time (Hebrews 9:14)

      2. Omnipresent – everywhere at the same time (Psalm 139:7-12; I Corinthians 6:19)

      3. Omniscient – knows everything (I Corinthians 2:10-11; John 16:13-14)

      4. Omnipotent – all powerful; works only what God can do

        1. Creates – Genesis 1:1; Job 26:13; Psalm 104:30

        2. Works miracles – Matthew 12:28; I Corinthians 12:8-11

        3. Through Him Christ offered Himself - Hebrews 9:14

        4. The Father by the Holy Spirit raised Christ from the dead – Romans 8:11

    3. He is a an equal but separate being to and from the Father and Son

      1. Spoken by Jesus as equal but yet distinct (Matthew 28:18)

      2. Separate presence at the baptism of Jesus (as dove, but not voice or Jesus – Matthew 3:16)

      3. Mentioned distinctly apart from other members of the Godhead (Isaiah 48:16; Romans 15:30)

    4. He manifests many attributes of a individual being, personality

      1. Has divine qualities of character

        1. Holiness (Hebrews 10:29)

        2. Grace (Hebrews 10:29)

        3. Goodness (Nehemiah 9:20)

        4. Truthful (John 16:13)

      2. Has attributes and actions of an individual personality

        1. Makes choices (Acts 16:7)

        2. Knows (I Corinthians 2:10-11)

        3. Wills (I Corinthians 12:11)

        4. Loves (Romans 15:30)

        5. Thinks (Acts 15:28)

        6. Speaks (I Timothy 4:1; Acts 13:2)

        7. Hears (John 16:13)

        8. Reproves or convicts (John 16:7-11)

        9. Leads (Matthew 4:1; Romans 8:14)

        10. Transports (Acts 8:39; Ezekiel 43:5)

        11. Teaches and reminds (John 14:26)

        12. Comforts (John 14:16; Acts 9:31)

        13. Strives with man (Genesis 6:3)

        14. Strengthens (Ephesians 3:16)

        15. Forbids (Acts 16:7)

        16. Consummates spiritual birth and gives life (John 3:6; Galatians 6:8)

        17. Testifies (John 15:26)

        18. Bears witness (Romans 8:16)

        19. Guides (John 16:12-13)

        20. Searches (I Corinthians 2:10)

        21. Bears fruit (Galatians 5:22)

        22. Gave 9 miraculous gifts (I Corinthians 12:4-11)

        23. Fills and dwells in men (Luke 1:15; Acts 2:4; John 14:17)

        24. Gives life (II Corinthians 3:6)

        25. Communes (II Corinthians 13:14)

        26. Can be received (Acts 19:2) and resisted (Acts 7:51)

      3. Has emotional qualities

        1. Grief (Ephesians 4:30)

        2. Vexation (Isaiah 63:10)

        3. Able to be quenched (I Thessalonians 5:19)

        4. Able to be lied to (Acts 5:3)

        5. Able to be blasphemed (Matthew 12:31)

  1. The most visible work of the Spirit – Custodian of Truth

There are many passages which clearly speak concerning a work or role of the Spirit as the Custodian of truth. This work is the most visible because of the number and clarity of passages concerning it. However, there are some other works of the Holy Spirit that are less eminent because of the scarcity and inconclusiveness of passages concerning them. We will first examine this clear aspect of His work in which we can be confident of our understanding, and we will reserve the other works for the next section.

The only scriptural titles that are given of the Holy Spirit are “the Spirit of Truth” and “the Comforter” (John 14:16-17). Other references are made such as “the Lord’s Spirit”, “the Spirit”, and “the Holy Spirit”, but these references serve more as names of who the Holy Spirit is, as opposed to titles that describe His work. As “the Spirit of Truth” he reveals, confirms, and preserves truth; i.e., the Bible. Some authors have labeled His role in the Godhead as one of a Revelator. Obviously, this is true, but His duty to truth includes much more than just that. In fact, it includes every aspect of truth being delivered to mankind. He is in fact the Custodian of Truth. It is this work, which is most visible in the Scriptures, which we will study first.

    1. Jesus description of the work of “the Spirit of Truth” (John 14-17)

The above passage is one of the best proof texts for defining the work of the Holy Spirit. The whole of His work when He would come as an “another Comforter” is defined by Jesus here. All of the other less visible works were being accomplished before He came, but certainly, they could be stretched to be classified as part of His work as the “Spirit of Truth”.

      1. He would be given by the Father because of Jesus’ prayer (14:16)

      2. He would be “another Comforter” and the “Spirit of Truth” (14:16-17)

      3. He will be here “forever”, until the end of time (14:16)

      4. He dwelt in them already and would be in them (14:17)

      5. Christ would not abandon them, but would come through the Holy Spirit (14:17-18)

      6. He would teach them all things and cause them to remember all that Christ had said to them (14:26)

      7. “The Spirit of Truth” would proceed from the Father and would testify of Christ (15:26)

      8. It would be to their advantage for Christ to leave so He could send the “Comforter”. He could not send Him until He left and returned to the Father (16:7)

      9. He would convict the world of sin and righteousness (16:8-12)

      10. “The Spirit of Truth” would tell them the things that they could not bear then to hear from Jesus. Moreover, the Spirit would guide them into “all truth” (16:12-13)

      11. He will speak what was given to Him by Christ (16:13-14) which was given to Christ by the Father (14:6-11,24,31; 15:10; 16:15)

      12. It would be through God’s word, the truth, that Christians would be sanctified (17:17-18)

These passages state that the Holy Spirit would serve as the “Spirit of Truth” by revealing and guiding into all truth. He would have of necessity confirmed the truth, fulfilling His role as comforter and the “Spirit of Truth”. Finally, His job would continue in preserving the truth for all generations since He would abide forever. Although Jesus clearly defines the Spirit’s role in this passage, other parts of Scripture elaborate on these points further, giving us deeper insight into His work as the “Spirit of Truth” and “Comforter”.

    1. The Holy Spirit as Revelator

      1. Jesus received His message and commandments from the Father (John 14:6-11,24,31; 15:10; 16:15).

      2. The Holy Spirit received from Christ the truth to reveal (John 16:13-15)

      3. They Holy Spirit revealed all truth to the apostles, thereby providing them with the will of God and the mind of Christ (I Corinthians 2:10-16; I Peter 1:12; II Peter 1:3)

      4. Through the guidance of the Holy Spirit, the apostles and prophets penned this truth from God (Ephesians 3:3-5; II Timothy 3:14-17; II Peter 3:1-2)

      5. Therefore, it was the Holy Spirit who revealed all truth to men and inspired the texts which we now read (II Timothy 3:14-17; II Peter 1:20-21)

      6. It appears that it may have been through the Holy Spirit that even Jesus taught while He was on the earth (John 17:8; Acts 1:2)

    2. The Holy Spirit as Confirmation

      1. The Holy Spirit provided the early church with the ability to perform miracles that would undeniably prove that the truth they spoke was from God (Mark 16:20; Hebrews 2:3-4; I Corinthians 12:1-11, 14:22-25; I Thessalonians 1:5).

      2. The apostles had special miracles that only they could work to prove their apostleship (II Corinthians 12:12). One of which was the ability to impart the Holy Spirit through laying their hands on believers (Acts 8:14-21).

      3. It appears that it may have been through the Holy Spirit that even Jesus worked miracles to confirm His testimony as the Messiah (John 14:10-12; Matthew 3:16; Luke 3:22; Matthew 4:1; John 3:34; Luke 4:1,14).

      4. The greatest miracle of all was and will be accomplished through the Holy Spirit – Christ resurrection and our future resurrection (Romans 8:11).

    3. The Holy Spirit as Guardian and Preserver

      1. Although there is not much Scripture on this point, we do have numerous passages about the Scripture not fading away or being lost (I Peter 1:22-25; John 10:35; Matthew 24:35; Matthew 5:18; II John 2)

      2. Since we know that Jesus returned to the Father in heaven, and it is the Spirit that is to remain with us until the end of time, and He is responsible for the Bible as “the Spirit of Truth”; it would be reasonable to infer that the Holy Spirit is the member of the Godhead who would see to the preservation of truth (John 14:16-18; 16:7).

    4. The Holy Spirit as Comforter

The Holy Spirit was also called an “another Comforter” by Christ. The first comforter was Christ Himself. Therefore, the Holy Spirit is also a comforter as Christ was. How then was Christ a comforter, and how is the Holy Spirit a similar comforter then and today.

      1. Christ comforted the people then by bringing, teaching, confirming, and executing the gospel.

      2. Although the Holy Spirit cannot fully parallel the unique aspects of Christ’s life, His work is certainly parallel to that of Christ by revealing and confirming God’s will.

      3. This is supported by the fact that it is through the knowledge of God’s will that one receives comfort:

        1. Because of the knowledge of God’s promised forgiveness, immediate comfort and relief from sin and its guilt after baptism and repentant confession (I John 1:4,9)

        2. Comfort is derived from the knowledge of God’s word and promises (I Thessalonians 4:18; 5:23-24; II Peter 1:2; Psalm 119:50)

      4. Therefore, Christians, and only Christians, receive comfort from the Holy Spirit through the gospel. However, to alien sinners the Holy Spirit serves as a witness for their condemnation as did Christ (John 15:18-26; 16:7-11). The gospel certainly provides them with no comfort outside of Christ.


Conclusions We Infer


We understand, but often forget the fact that Bible speaks in accommodative language. Commonly writers would assume that the readers are aware of certain points, and write at a higher level that took for granted the understanding of the more basic points. For example, Scripture often states that we are saved by faith without mentioning repentance, confession, or baptism. All of these points are assumed by those writers because they were not material to the present discussion. Can you imagine if Paul had elaborated on the full implication of every word every time he used it? All students are expected to make certain assumptions and conclusions based upon discussions from other texts where the assumption is the main point. The question and issue becomes which conclusion to make.

This is the task we are faced with at this point. The line is somewhat arbitrarily drawn because we have made a few inferences in the section above, but the conclusions from above are generally, clearly and directly stated. However, the remaining unanswered questions are not answered so succinctly. We must draw conclusions and inferences based upon the commentary of the entire Scripture. But, despite the lack of clear language, the mature Christian should be prepared to make these inferences and ready to confess that the rest still belongs to God (Deuteronomy 29:29).

Now we will tackle the original statement of this study, “the guarantee of the Spirit”, and other related statements. It is important to emphasize that we must make some kind of assumption with these points. Therefore, these assumptions must be made as Christ and the apostles did: It must be the most reasonable, must be necessarily inferred, and it must harmonize with the rest of Scripture. Assumptions made upon no basis, have no authority, and should be realized as such. Therefore, let us try to first make assumptions that are built upon the nature and work of the Spirit as detailed above and only resort to making assumptions outside that body of evidence where necessary. In other words, if we can explain statements by our understanding of the above clear texts, then we have no reason to go outside what has been otherwise revealed unless it is absolutely necessary.


  1. The “Guarantee of the Spirit” – II Corinthians 5:5

“Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee”

    1. The word guarantee (earnest, KJV) according to Vine:

“ARRABON (), originally, earnest-money deposited by the purchaser and forfeited if the purchase was not completed, was probably a Phoenician word, introduced into Greece. In general usage it came to denote a pledge or earnest of any sort;”

Therefore, the “guarantee of the Spirit” could be any type of “deposit” having to do with the Spirit that assures us of our future home with the Lord (5:1-6).

    1. Limitations and hints supplied by the context:

      1. Limitation from verses 6 and 8 – It must be something that would inspire confidence and even comfort. Otherwise, Paul would not draw the conclusions, “So we are confident … yes, well pleased”

      2. Hint from verse 7 – The “guarantee” of verse 5 and the “faith” of verse 7 are closely interrelated. The “faith” of verse 7 is the means and foundation upon which Christians can have the confidence to look to the home in heaven with Christ. From the limitation above, we know that the “guarantee of the Spirit” also produces the same confidence. Since both of these produce the same confidence, they are, at the least, closely interrelated.

      3. Hints from surrounding context – The superiority of Paul’s message, the gospel from God, is the main point of the latter portion of chapter 3. The gospel which Paul holds as “treasure in earthen vessels” that brings the “light of the knowledge … of God” to the believer is one of the main reasons for Paul’s assurance in chapter 4. It is the message of reconciliation that is under discussion by the end of chapter 5. Is it possible the topic of verse 5 is the gospel revealed by the Spirit and all of the comfort derived from it and its confirmation?

    2. It was shown earlier that we are comforted through the words and knowledge supplied by the Holy Spirit, thus fulfilling His role as Comforter. Based upon earlier study, the truth delivered by the Spirit, confirmed by His power, seems the best fit solution for satisfying the above hints and limitations supplied by the context.

    3. Therefore, in the absence of more convincing information, I conclude that the “guarantee of the Spirit” is the confirmed gospel delivered by the Holy Spirit, which leads to our faith in God’s faithfulness (Psalm 119:111,162). This serves as a “deposit”, assuring us that God will make good on His promise to bring us to heaven.

  1. The “Seal of the Spirit” – II Corinthians 1:22, Ephesians 4:30, and II Timothy 2:19

“who also has sealed us and given us the Spirit in our hearts as a guarantee.”

“And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

“Nevertheless, the solid foundation of God stands, having this seal: ‘The Lord knows those who are His,’ and, ‘Let everyone who names the name of Christ depart from iniquity.’”

    1. The word seal according to Vine:

“SPHRAGIS () denotes (a) a seal or signet, Rev. 7:2, … (b) the impression of a seal or signet, (I) literal, a seal on a book or roll,”

Therefore, this seal shows somehow our stamp of approval, recognition, or ownership from and to God.

    1. Limitations and hints from the context:

      1. Hint from II Corinthians 1:22 – The sealing of the Spirit is related, although it may be distant, to the guarantee of the Spirit.

      2. Limitation from Ephesians 4:30 – The sealing is done by the Spirit and its purpose is looking towards the day of redemption, judgement day.

      3. Limitation from II Timothy 2:19 – The solid foundation that stands (Christians who have not strayed – vs. 14-17) has a seal that accomplishes two things: It designates those who belong to Christ, and instructs these same people to “depart from iniquity”. The first action harmonizes with Vine’s definition of a seal that designates ownership.

    2. Limitations and hints supplied from other passages:

      1. Revelation 7:1-3; 9:1-5 – Those who had the “seal of God” were preserved from suffering the wrath and punishment of God. The angels deliberately marked God’s people with this seal before releasing the wrath to prevent harming God’s people. This harmonizes very well with the limitation supplied by II Timothy 2: 19, “The Lord knows those who are His”.

      2. Just as the seal separates us from the people of the world who have no seal, so does our behavior and our life separate us or sanctify us from the rest of the world (I Peter 2:9-12; 4:1-4).

      3. Romans 8:14-16 – The Holy Spirit bears witness with our Spirit to God that we are His children. This is accomplished by putting “to death the deeds of the body” “by the Spirit” (8:13) and by being “led by the Spirit” (8:14).

      4. We are sanctified by obeying the truth delivered by the Spirit (John 17:17; II Thessalonians 2:13), which means we are “set apart” made holy and distinct.

    3. The summation of these verses is that the Christian is sealed, set apart, sanctified, or marked by his initial conversion at baptism and continuing through life by his lifestyle which bears the unique markings of his Creator. All of these things are accomplished by following the standard and pattern that was revealed by the Spirit. Therefore, we are sealed by obeying the truth revealed by the Spirit, which enables the Spirit to attest to our sonship based upon our obedience to His revelation.

    4. The above limitations harmonize well with the work of the Spirit as described above. Again, in the absence of other convincing information, I must conclude that the “seal of the Spirit” is the gospel delivered by the Spirit, which marks us by our obedience to it.

  1. “The Spirit that dwells in us” – Multiple passages

It should be noted that there is no argument about the fact that the Holy Spirit does dwell in us. No one disputes this. It is clearly stated in Scripture. The question is how the Spirit dwells in us. To answer this we must analyze at least some of the Scriptures describing the results of the Spirit dwelling in us and compare these requirements to what we know about the Spirit’s work.

    1. This phrase and variations of it especially fulfill the description given earlier of accommodative language in the Bible. It assumes how the Spirit dwells in us. We must make the assumption that harmonizes best with the remainder of Scripture, and we must only make another assumption when necessitated by the context. We cannot assume a conclusion without Scripture to support it.

    2. The Bible clearly speaks of God’s word dwelling in us (Colossians 3:16; II John 2; Psalm 119:11,15). The whole of Psalm 119 stands as a memorial to the need and power of God’s word “richly” dwelling in us. This is accomplished by us assimilating His will from His word and making it our will. By meditating upon it, studying it, and applying it, His word dwells in us and becomes part of us, as we become like what is revealed in the Word.

    3. The Bible clearly speaks of God the Father dwelling in us.

      1. God dwells in us (II Corinthians 6:16)

      2. God abides in us (I John 4:12-16)

      3. God abides in us by us having love as He had (I John 4:12-16)

      4. God abides in us by us assimilating His love, as manifested by the Spirit, and making it our love. We must love as God loved us. Part of this involves keeping His commandments (I John 5:3)

    4. The Bible clearly speaks of Christ dwelling in us.

      1. He dwells in our hearts by faith (Ephesians 3:17).

      2. This is accomplished by us assimilating the word given by the Spirit which manifests the life of Christ. When we live by faith, according to the example of Christ, we become like Him, and He dwells in us by faith.

      3. Taking upon ourselves the qualities of the “divine nature” is prescribed by II Peter 1:2-8. These virtues are the virtues that are most clearly and perfectly demonstrated in Christ’s life.

    5. Similarly, the Bible clearly speaks of the Holy Spirit dwelling in us (Acts 5:32, Romans 8:9,1, I Corinthians 3:16, et al.)

      1. It would be reasonable to assume that the Spirit dwells in us in the same manner as the other members of Godhead. It would similarly be accomplished by us assimilating the word into our hearts just as we assimilated the artifacts left behind by the other members of the Godhead. God left us His commandments and love. Christ left us His life as a pattern. The Holy Spirit left us truth to guide, seal, and comfort us.

      2. Acts 5:32 suggests that the indwelling of the Spirit would be a sign to inspire belief in the unbelieving Pharisees. How could an unseen, unmanifested indwelling of the Spirit serve as a sign to unbelievers? However, the truth and the confirmation of it are the collection of all signs for unbelievers to produce belief (John 20:30-31).

      3. I Thessalonians 4:8 suggests that when men reject us they actually reject God because of the Spirit that dwells in us. How is it men can reject the Spirit by rejecting us, unless the Spirit somehow influenced us? Actually, men reject the message of the Spirit, truth, which is what dwells in us (II John 2).

      4. Acts 6:3,5,8,10 – This passage uses four different phrases to describe the same quality: “full of the Holy Spirit and wisdom”, “full of faith and the Holy Spirit”, “full of faith and power”, “the wisdom and the Spirit by which he spoke”.

        1. The fact that these phrases are used interchangeably suggests their close interrelation, at the least.

        2. If the Holy Spirit dwells literally and directly in Christians without medium, then how can He dwell in different degrees of dwelling. Either He dwells in a person, or He doesn’t. However, verses 3 and 5 said that these men were “full of the Spirit”. This suggests that some Christians did not have as much of the Spirit as others.

        3. Verse 10 has the answer. It was by the miraculous gifts from the Spirit that Stephen was full of wisdom, power, and faith. The Holy Spirit does give people different levels and amounts of spiritual gifts (I Corinthians 12, 14). People may also have different degrees of faith based upon their knowledge of the Word delivered by the Spirit and their belief in it (Romans 14).

    6. Based upon the following facts:

      1. The Holy Spirit could dwell in us through the Word which does dwell in us

      2. God dwells in us by us assimilating His love

      3. Christ dwells in us by us assimilating His life through faith

      4. The force of the similarity, that the Holy Spirit could also dwell in us through us assimilating His revelation

      5. The negative points which seem to only be satisfied by an indwelling through the medium of the Word

      6. The harmony of indwelling by the medium of the revelation and the lack of evidence for a literal, direct indwelling

I conclude the Holy Spirit dwells in us by us assimilating the truth as revealed by the Spirit. This is accomplished by faith in the word, which causes me to become like Christ - having the love of God. In fact I believe, that the way in which each member of the Godhead dwells in us is just a different facet or perspective of the fact that they all dwell in us the same way: by obedient faith in the revealed word. When this occurs we take upon ourselves the characteristics to which they are more closely associated because of their roles. We become merciful, loving, and just like the Father. We become holy, moral, and virtuous like Christ. We become honest, wise, and truthful like the Spirit. We become like God as they dwell in us.


The Holy Spirit versus the Word of God


As was noted earlier, the Holy Spirit is a unique being. He is not the Word of God. Once one agrees that the Holy Spirit dwells without medium, he is faced with the question, “What does He do?” The Bible lists several results of the Holy Spirit dwelling in us. As we have tried to show above, a direct indwelling is not compatible with the requirements placed by other scriptures. Although most Christians would draw a blank on this question, Calvinists go beyond what is written and suggest many erroneous things that the Spirit does through the direct indwelling. This partially completed chart, which was probably originally arranged by Robert Turner and has been adapted from other sources, helps to answer some of these questions.


The Work

The Holy Spirit

The Word of God

Fills us, dwells in us richly

Ephesians 5:16

Colossians 3:16

In conversion


Psalm 19:7; Romans 1:16

Gives wisdom, understanding

Acts 6:10; I Corinthians 12:8

Psalm 19:7; 119:104, 130

Restores and gives life

John 6:63

Psalm 119:50; John 6:63

Bears witness, testifies

I John 5:6; Romans 8:16

John 5:39

?? Makes clean


John 15:3; Ephesians 5:26

Sanctifies

II Thessalonians 2:13

John 17:17; Ephesians 5:26

Builds up


Acts 20:32

?? Justifies


Romans 5:1  Romans 10:17

?? Makes free from sin


Romans 6:17-18

Gives us faith


Romans 10:17

Begotten through


I Corinthians 4:15

Reconciles to God


II Corinthians 5:19

?? Establishes, strengthens


Colossians 2:7

Works in believers


I Thessalonians 2:13

Comforts

John 14:15-18, 26; 16:5-15

I Thessalonians 4:18

Called by


II Thessalonians 2:14

Leads us

Romans 8:14


Saves


James 1:21

Brought us forth


James 1:18

Purifies us

James 1:22

James 1:22

Gives us new birth

John 3:5

I Peter 1:23

Grow thereby


I Peter 2:2

Sources Truth

John 14:26; 16:13

John 17:17


Conclusion


The study of the guarantee of the Holy Spirit demands an extremely deep, but yet expected, study of God’s Word and the nature and work of the Holy Spirit. Although, there may be some questions that I have not answered or cannot currently answer, I hold to the hope that if any continue to “seek”, then they “will find”; and if they persevere in “knocking”, then the “door will be opened.” Let us continue to study to isolate the facts that we know, and make inferences and conclusions that are demanded by the context. Thereby, we will discover the things that are meant for our comfort.


References


The Holy Spirit: His Nature, His Works. James P. Needham. Religious Supply Center. Louisville, KY. 1996.

The Holy Spirit: His Personality, Nature, Works. H. Leo Boles. Faith and Facts Press. 1998. Exact reprint of edition published by Gospel Advocate.

The Holy Spirit. Franklin T. Puckett. Guardian of Truth. Bowling Green, KY. Reprint of notes delivered at Florida College lectures 1968.

Studies in the Second Corinthian Letter Lesson Seven


“Be reconciled to God” 5:9 – 21


Introduction


Paul concludes his reasons that should have given the Corinthians an “opportunity to boast.” Although it was not a direct defense, in this section he had tried to renew their trust and confidence in him. He concludes his discussion of the Christian’s walk by faith, by pointing to the climax of the Christian’s walk in this world – judgement day. It was Paul’s faith in this “unseen” event that motivated him to preach Christ. Also, it was upon this day that Paul’s true character would be known by all, but he expresses his hope that they already know his sincerity just as God already does.

In this last reason to “boast” of Paul, he again explains that he was given a special ministry from God. However, in this instance he does not speak of its superiority over the old covenant but the ability of ministry to reconcile one to God. Because of this great ministry, which evidences the love of Christ, Paul is compelled to continue his divinely ordained role of ambassador for Christ.


Questions


  1. On judgement day, will children be judged based upon the actions of their parents?


  1. Why did Paul feel so urgent about preaching the gospel?


  1. Was Paul defending himself to the Corinthians? ________ What was he doing?


  1. What does the phrase mean, “if we are beside ourselves”?


  1. Did Christ die only for a select few who were to be saved?

  2. How did Paul no longer regard people?


  1. What does one become “in Christ”?


  1. Who was the source of Paul’s ministry of reconciliation?

  2. What is the chain of “reconciliation” mentioned in verse 19?


  1. How were Paul and the other apostles ambassadors?



  1. How was Christ “made to be sin”?



  1. What was the result of this?

Studies in the Second Corinthian Letter A Closer Look


The Imputed Righteousness and Sins of Christ – II Cor. 5:21


Introduction


Often Christians are lured into a false sense of confidence that the church at large has settled all points of doctrine and that there is nothing left of the New Testament church to be restored. Our assurance of what we know may blind us to the dangers of what we do not know. There are still some remaining vestiges of Calvinism, Premillennialism, and other ancient false doctrines, that are held by a significant portion of Christians. One such doctrine is the imputed righteousness of Jesus Christ, and one of the proof texts that is often used is II Corinthians 5:21.

The related doctrine of Neo-Calvinism (New-Calvinism) is a softened version of Calvinism that has been adapted to better survive in this age of tolerance and liberalism. As the more acceptable fragments of Calvinism survived in many denominations, some fragments also survived and remain in our understanding. Neo-Calvinism and the doctrine of the imputed righteousness of Christ has surfaced at least once already in the church during the “walking in the light” discussions. Much of what we will learn from this study of the imputed righteousness of Christ is closely related to the walking in the light issue and Neo-Calvinism, since all of these doctrines are adapted fragments of Calvinism.


Motivation


We may often rationalize to justify doing something that we know is wrong. Similarly, false doctrines achieve the same goal but through much more convoluted reasoning. Almost every false doctrine is nothing more than a scheme that allows one to practice sin with a clean conscience. The complicated reasoning often hides the error that is more obvious in simpler rationalization.

Once the illusion is dissolved, this doctrine under study is nothing more than a watered down version of the “once saved, always saved” doctrine. It permits the believer to be justified in any practice, regardless of its morality. This confidence eliminates the need for continuing diligent study and purification of one’s character and life. Possibly even more dangerous is the fact that this doctrine is a small fragment of Calvinism. Since Calvinism is a very logical doctrine, although based upon false assumptions, the entire doctrine of Calvinism can be “resurrected” by reasoning backward from this false doctrine if it is granted.

This opens the door for many consciences to become seared to sinful practices in current generations, and it provides opportunity for Calvinism to resurface in future generations. Admittedly, this statement may seem alarmist. However, who would have foreseen that Catholicism would have arisen in the church within only three hundred years after Jesus’ crucifixion?


The Doctrine as Proposed by Neo-Calvinism


The doctrine of the imputed righteousness of Christ focuses on the mechanics of God saving us through Christ. This doctrine proposes that Christ came and lived a perfect life, one filled with righteousness and doing good. When Christ finally died upon the cross he concluded this perfect life and thereby, opened a door for God to impute or transfer Christ’s righteousness to our account. Likewise, our sins were transferred to his account as he died on the cross. Consequently, Christ actually became and died a sinner! Because Christ bore all the sins of the entire world becoming the most sinful man to ever live, God was forced to turn his back on Christ, breaking their spiritual bond just as God separates Himself from any sinful man. Foreseeing this Christ agonized more than any human has known, praying “Let this cup be taken from me.” Reeling upon the cross from the surprise of this divine desolation, Christ uttered the often-misunderstood words, “My God, my God, why has thou forsaken Me?”

The conclusion of this doctrine, which is rarely plainly stated, is that now that Christ’s righteousness is actually transferred to our account, God only sees Christ’s righteousness instead of any action of our own. His righteousness acts as an umbrella or blanket to cover our actions, which frees us from the consequences of our sins. Since Christ’s righteousness is seen regardless of the sin, then God sees no distinction between any Christian and denomination regardless of their practices and doctrines. Therefore, all “Christians” and denominations enjoy fellowship with God and each other regardless of disagreements.

This opens the door to eradicate all distinctions of fellowship and free the believer to practice anything without any responsibility. In brief: “Once a believer is saved, he or she is always saved”, and “Let us agree to disagree because God will save us anyway”. This is the final end of the doctrine of the imputed righteousness of Christ and all related doctrines – unrepentant sin without consequence, and fellowship regardless of truth.


The Truth as Taught by the Bible


Although numerous passages could easily be cited to refute the conclusions of this false doctrine, let us examine the Scripture’s commentary and explanation regarding the original tenants:


  1. The reason for Christ living a perfect life

    1. Neo-Calvinists often quote Hebrews 10:7,9 to prove that emphasis was placed upon Christ living a perfect life

      1. “Then said I, Lo, I am come (In the roll of the book it is written of me) to do thy will, O God” (Hebrews 10:7)

      2. “Behold I am come to do thy will, O God” (Hebrews 10:9)

    2. However, these passages are taken out of context. The point is that Christ was to serve as a sacrifice superior to the blood of bulls and goats (Hebrews 10:5,6). The comparison is between the sacrifice of the Old and New covenants, proving the New Testament to be superior and annulling the Old Testament (Hebrews 10:8,9).

    3. However, the real reason for Christ living a perfect life is that he could present himself as a perfect sacrifice, “a lamb without spot or blemish” (John 1:29; I Peter 1:18-19, 2:21-22; Hebrews 4:15; Leviticus 1:1-3). The perfect life was just to get him to the cross to make the sacrifice.

  2. Imputation of Christ’s righteousness and our sins

    1. The word impute means “to reckon, take into account, or, metaphorically, to put down to a person’s account” (Vine’s).

    2. In fact, nowhere in the Bible does it say anything about either our sins being imputed to Christ’s account or his righteousness being imputed or transferred to ours.

    3. The Bible does mention our sins not being imputed or reckoned to our account (II Corinthians 5:19), but it does not state they are imputed to Christ’s account. There is no mention of a transfer between accounts. What happens to the sins is explained in the next main point.

    4. The Bible only mentions our faith being imputed to our account as righteousness (Romans 4:5).

    5. If we are not redeemed through swapping Christ’s righteousness for our sins, then how are we saved?

  3. Forgiveness of Sins through Christ’s blood and suffering

    1. The curse of physical death for all man was a consequence of Adam’s sin (Genesis 3:3-5,22-24; Romans 6:12-18). Brents notes that Genesis 3:3 would be more accurately translated “dying you will be”. Adam and Eve did not die that day physically or spiritually. True spiritual death, the second death, occurs on judgement day (Revelation 20:11-15). Because of their sin, all of mankind was cursed to physical death by the removal of the tree of life. Their mortality could not be renewed, and that day they began to die with no hope of renewed physical life as is suggested by the reference in Brents’ book, The Gospel Plan of Salvation.

    2. The Bible teaches that because each one of us sins, we are under the curse of eventual spiritual separation from God, spiritual death (Galatians 3:10,13; Romans 6:23; Revelation 20:11-15).

    3. When Christ came and died on the cross, a tree, He suffered the punishment of another curse:

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, ‘Cursed is everyone who hangs on a tree’)” (Galatians 3:13)

    1. By dying on the cross, Christ suffered punishment that was not due Him as a perfectly innocent man. In keeping with God’s perfect justice, God substituted Christ’s punishment for ours. Christ effectively bore our sins by bearing the punishment for them, but He did not bear the sins themselves.

    2. Christ’s physical death and suffering was a substitution for our spiritual death and suffering (Isaiah 53:4-8,10-11; I Peter 2:21-24, 3:18). Only the Creator could justly step in and make a worthy substitution of the creation.

    3. Therefore, the sins are not transferred anywhere. The punishment for them was suffered. The debt was paid for. The sins no longer exist to be transferred anywhere. This is confirmed by the uses of the words “remitted” (removal) of sins (Hebrews 9:12-22, 10:10-18; I Timothy 2:6).

    4. Consequently, it was by Christ’s sacrifice that God was able to forgive or remit our sins (Hebrews 9:26; Romans 3:25; Matthew 20:28; Ephesians 4:32, 5:2). Note that God forbore all sins that were atoned up until Christ’s sacrifice (Romans 3:25). They were not truly remitted until then. It is by our faith that we can access this merciful forgiveness.

  1. Christ was “made sin” and “bore our sins”

    1. One remaining question is the proof text under discussion. Does II Corinthians 5:21 reconcile with the above conclusions?

“For He made him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”

      1. The passage states that Christ was “made sin” for us. Obviously, this can not literally be true because Christ cannot literally become sin. The readers must correctly infer the correct word or words that will state the writer’s implied thought. There are two possibilities.

        1. “made sinful”, that is, having sin imputed to His account. This cannot be possible because it would stand in direct contradiction to the all of the verses we have stated so far.

        2. “made a sin offering”, that is, having become an offering for sin. This reading is in complete harmony with all other passages in the Bible. Although He committed no sin, Christ became an offering for sin by enduring the punishment of sin that was due us. Whenever a passage in question can be interpreted multiple ways fairly, the interpretation that is consistent with the rest of Scripture must be chosen, else we make God a liar. Since words must be supplied to understand the correct implication, this harmonious interpretation must be true.

      2. It can be observed from the context that the substitution of Christ’s death is under discussion: “One died for all, then all died” (II Corinthians 5:14,15). In the absence of wording to demand a subject change, the “sin offering through death” interpretation of verse 21 is demanded by the context.

    1. Numerous other passages state that Christ bore our sins without stating how. We must ask ourselves, did He bear the accountability or the punishment? Again, one must use the Bible as its own commentary. All passages must be reconciled. Therefore, these passages must be interpreted that Christ bore the punishment of our sins. The notion of the substitution of punishment is assumed in these passages because it is not part of the main point. Notice how this thought is phrased both ways in Isaiah 53:4-6; 8-12.

    2. Also, if the sins of the world were imputed to Christ’s account, then He could no longer have been able to serve as the sacrifice for our sins, “the Lamb without spot or blemish” (John 1:29). He could not have paid our ransom with His suffering because He would have needed to pay His own ransom with His suffering (Isaiah 53:4-6; Mark 10:45; I Timothy 2:6). Justice could no longer have been satisfied. Only an innocent one without blame, deserving no punishment, could have justly served as our substitute.

  1. “My God, My God, why has thou forsaken me?” (Matthew 27:46; Mark 15:34)

If Christ had no sins on His account, then God would have had no reason to forsake Christ and turn His back to Christ. What then could be the reason for Christ’s statement on the cross?

    1. First, it should be noted that nowhere in the Bible does it ever say that God turned His back on Christ. This is yet another statement that was commonly used by Calvinists, another example where the tradition has become doctrine.

    2. Second, if this passage is used as a proof text for the imputed righteousness of Christ, then this verse produces a contradiction. Supposedly, Christ lamented in the garden knowing the separation that was to come. It was prophesied hundreds of years earlier why he had to suffer God forsaking Him (Isaiah 53; Psalm 22). Then why would he ask a question in surprise for which he knew the answer and had foreseen (John 18:4-11)? Therefore, the question cannot be taken literally at face value.

    3. Consider that Christ was born into this world the Son of God, divine. He showed incredible power and dominion over all elements, and even the devil, in working miracles and casting out demons (Matthew 12:22-29). God had charged his angels that they should protect Him (Psalm 91:11-12). Jesus Himself stated that He could call for twelve legions of angels (Matthew 26:53). He also stated that no one could take His life unless He voluntarily laid it down (John 10:17-18). The whole of Christ’s life showed His power and His authority; yet, when His life climaxed to the point of His betrayal and finally His crucifixion, there was no salvation from His physical demise.

    4. Even from as far back as the giving of the Old Law, such curses of desolation were reserved for those who had been forsaken by God (Deuteronomy 31:17-21). At this point, it appeared as though Christ had been deserted, even punished, by God. This is the point that is made specifically in Isaiah 53:3-4. It was prophesied hundreds of years before that men would have “esteemed Him stricken, smitten by God, and afflicted”.

    5. Although God appeared to forsake Christ upon the cross by allowing His torturous crucifixion, it was Christ who chose to be on the cross. Remember that Christ could only have died if He allowed it (John 10:17-18); moreover, Christ could have called for armies of angels if He only wanted to do so (Matthew 26:53). So then there was only the appearance of abandonment (Isaiah 53:4).

    6. If this then is the explanation for the statement, then why is it phrased as a question? It should not be forgotten that Christ’s statement is an exact quote of the first phrase in Psalm 22. The fact that Jesus quoted it in the original Hebrew, while He normally spoke in Aramaic, also supports that Christ was quoting Psalm 22 (Matthew 27:46). This Psalm is a prayerful request for salvation in the midst of persecution. It is a messianic prophecy, an exact wording of Christ sentiments and His prayer at that moment, arranged by David hundreds of years before. By quoting this first line, Christ was actually uttering the entire Psalm as His own words and prayer.

    7. Christ’s bond with God was not severed then (John 16:32). It was actually as strong as it may have ever been, maybe stronger, because God did hear his prayer at that time (Hebrews 5:7). Three days later God raised Christ from the dead at the peak of Satan’s grip, thereby destroying Satan’s greatest strength, death (Acts 2:23-32; Genesis 3:15).

  1. Christ’s righteousness covers all our sins

    1. Christ bore our sins in bearing the punishment of our sins. He paid the ransom, the punishment, for us. In so doing, he became an offering for sin, or in the words of II Corinthians 5:21 “sin for us”. However, this required the appearance of God forsaking Him, by allowing an innocent man to be unjustly punished and turned over, forsaken to “the dogs”. At no time has God’s traits of mercy and justice ever been so diametrically opposed, yet still in harmony.

    2. Therefore, each man becomes responsible for His sins, and they are not automatically covered by the imputed righteousness of Christ. We must follow the Biblical method for gaining initial forgiveness of sins (Acts 2:38) and forgiveness after we become a Christian (Acts 8:22-24; I John 1:9; Philippians 3:15). We must also follow the Biblical bounds of fellowship (II John 9, I Corinthians 5, et al).


Conclusion


We could have more easily refuted this false doctrine by examining its erroneous conclusions (“once saved, always saved” and “agree to disagree”). Alternatively, we could have refuted it by examining its conflict with the justice of God (responsibility cannot be transferred – II Corinthians 5:10; Ezekiel 18:20; Romans 3:4, 21-26). However, it is necessary that we understand the root of the problem to better understand God’s Word for our sake and others. Moreover, we can learn more about God’s justice, His mercy, and the need for our diligence by better understanding these verses. This in turn will help us in better understanding other related issues that may follow and help us to fight the error of false doctrine whenever it may appear.


References


Much of this material was adapted from notes prepared by Bob Waldron on Calvinism. Copies of related sections of his typed notes are available upon request. References that he used are also included in his notes. The Gospel Plan of Salvation by T.W. Brents has proved to be a source of an immense wealth of insight into the issue of Calvinism and all of its adapted, modern fragments. Although I would disagree with some statements, I would highly recommend it. I believe it to contain commentary on almost all passages related to these issues, organized with great detail.

Studies in the Second Corinthian Letter Lesson Eight


“Now is the day of salvation” 6:1 – 7:1


Introduction


As this first section begins to end, Paul shifts the tone and thrust of his writing. He has answered his second rhetorical question (3:1). He has given them reasons to be proud of their teacher who has brought them to Christ. Moreover, these reasons have provided the reminder that many needed to strengthen, or renew for some people, their confidence in Paul as an apostle. He has answered his first rhetorical question (2:16) by showing his worthiness to serve as an ambassador for Christ, chosen by Christ. With the profound weight of his reasoning laying heavy on their consciences, he now begins his plea. It is this plea that will return many to Christ. By heeding this plea, the lines will become clear, and those who failed to heed it will become the sole recipients of the rebuke in section three. But now, he bares his heart and pleads along with Christ, “Come out from among them and be separate.” We see, once again, in this passage the deep love that Paul had for the Corinthians as he pleads like a parent to his children.


Questions

  1. What could happen to cause the Corinthians to have received “the grace of God in vain”?


  1. What is the context of the quote from Isaiah in verse 2?


  1. In verses 4 – 10, Paul provides a list of events, blessings, traits, and paradoxes. What is its purpose?


  1. How could Paul speak to them as children?


  1. What is the exhortation of verses 14 – 18 that was originally intended by Paul?


  1. Do these verses have any applications for us today? _____ If so, what are the applications?


  1. Specifically, what do these verses teach about marrying non-Christians? _______________________ Can you list and explain any other scriptures to support your position?


  1. To what promises is Paul referring in 7:1?

  2. How would the conclusion of verses 6:17 – 7:1 have applied to the Corinthians?

Studies in the Second Corinthian Letter A Closer Look


Marrying a Non-Christian – II Corinthians 6:14


Introduction


Whenever one approaches such a study as this, a word of warning is appropriate. We must always approach this issue with complete honesty and submission to God’s will. If we are dishonest and go to the Scripture looking to justify our opinion, we will be able to do so (II Thessalonians 2:11-12). In addition, we must be consistent with our means of interpretation; lest in failing to do so, we manifest dishonesty. Our attitude should be one that looks to the Scripture first, and forms conclusions based upon it, regardless of its consequences (Matthew 10:34-39). We must also be aware that our emotions may potentially serve as a handicap to our objectiveness. We must not allow our emotions to cloud our judgements and make irrational and dishonest judgements.


“What Saith the Scripture?”


First let us consider a side point: How do we determine the day that the Lord’s Supper should be observed? If one wants to observe it upon Tuesday, what would be the Scriptural answer? When we have answered this question upon which the Scripture does not speak directly and about which there is less Scripture than most issues, then we will be in the frame of mind to answer the original question. However, we must always be vigilant that we remain honest, consistent, and fair, that we be not distracted from this objective, truth-seeking mindset. Now, let us examine the scriptures:


  1. It is, at the least, extremely unwise – God has told and shown us in examples from Old Testament

    1. Commandments given by God prohibiting marriages to pagans show its inherent danger

      1. Marrying those not of the Hebrew religion was strictly condemned (Deuteronomy 7:3-4)

      2. Joshua foretold that it would serve as a snare and a trap for their destruction (Joshua 23:12-13)

    2. Examples of the weakening and downfall of faithful servants of God through their pagan marriages show its inherent danger

      1. Marriages to pagan women led to the downfall of Solomon in spite of his preeminent wisdom given to him by God (I Kings 11:1-11)

      2. An allegiance formed through marriage ruined the righteous king of Judah, Jehoshophat

        1. Jehoshophat’s son, Jehoram, was married to the daughter of the wicked king of Israel, Ahab. Jehoram took after his wicked father-in-law, not his righteous father, Jehoshophat (II Chronicles 21:1-6)

        2. Not only was Jehoram ruined by the influence through his marriage, but even his father, Jehoshophat, was influenced to make peace and form an allegiance with wicked Ahab (II Chronicles 18:1-3; 19:2)

        3. This allegiance also influenced righteous Jehoshophat to make peace with Ahab’s son when he became king (II Kings 22:44-49; II Chronicles 20:35-37)

        4. Despite Jehoshophat’s righteousness, he was condemned for this wrongful alliance which began with his son’s marriage into the family of wicked Ahab (II Chronicles 18:1; 19:2-3). Please note that Ahab was an Israelite, but he was also pagan.

    3. Reforms were led by prophets of God to reverse the Israelites’ pagan marriages after their return from Babylonian captivity

      1. Nehemiah strongly rebuked the people and “cleansed them of everything pagan” (Nehemiah 13:23-30). Please note that he also referenced Solomon as an example why they should make these marriages. Does this example and Nehemiah’s reasoning still apply today?

      2. Ezra also rebuked the people and taught them to put away both their pagan wives and their children by them (Ezra 9-10)

  2. The New Testament warns against relationships in general that “entangle” or “corrupt”

    1. The passage that is the center of concern, II Corinthians 6:14 - “Do not be unequally yoked with unbelievers” speaks clearly.

      1. The yoke in this case is a burden that is pulled by a team to accomplish the goal. If the beasts of burden are different animals, then the burden will not be successfully pulled.

      2. What greater relationship is there than the marriage bond? What relationship has more influence than that between husband and wife? What relationship can be more aptly applied to the principles taught by II Corinthians 6:14 – 7:1?

    2. Instructions are given to not “entangle” ourselves with “the affairs of this life”

      1. We are instructed to endure hardships which include sacrificing things of this life which may jeopardize our spiritual health (II Timothy 2:4).

      2. Peter warns of those who do entangle themselves and are overcome (II Peter 2:20). Note the similarity to the parable of the seed that sprouted among thorns (Luke 8:7, 11, 14).

      3. Although all of these passages speak generally and apply to multiple aspects of our lives, we must ask ourselves if these passages can apply to our current question. Can a Christian help but be deeply entangled in the things of this world when he or she invites a person of the world into the deepest recesses of their hearts?

    3. Corrupting influences

      1. We are warned that evil companions will corrupt our good morals (I Corinthians 15:33). If this applies to false teachers, friends, etc, does it not apply to the most influential contact we choose - our spouse?

      2. The above reference begins with a warning: “Be not deceived”. This statement is a divine warning that we will be influenced for wrong no matter how strong our resolve.

    4. We are instructed to have no fellowship with the unfruitful works of darkness (Ephesians 5:11)

      1. Clearly, Christians must have some association with those of the world (I Corinthians 5:9-13). We have no choice in this matter. God does not ask us to be monks.

      2. However, to deliberately choose a non-Christian as our most imminent and profound influence seems to fly in the face of these passages.

  3. Incompatibility

The Bible constantly raises the question, how can two people with opposite, ultimate goals have anything in common. As was noted above, we should not deceive ourselves because the Christians will come to have more in common.

    1. “How can two walk together lest they agree?” (Amos 3:3)

    2. We are to love righteousness and hate wickedness (Psalm 45:7; 97:10; 139:21-22). How can we choose as our soul mate, one who hates the Lord?

    3. “For what fellowship has righteousness with lawlessness? And what communion has light with darkness? And what agreement has the temple of God with idols? For you are the temple of the living God.” (II Corinthians 6:14-16)

  1. Test of Love

    1. The Israelites were warned that marriages with pagans would occur if they did not take care to love God (Joshua 23:11-12)

    2. If we truly love God, we will stay as far away as possible from evil and its influences (Psalm 1; review Incompatibility point above)

    3. We cannot love God and things of the world. He is to be supreme in our life (I John 2:15-17; Colossians 3:1-2; Matthew 22:34-40)

    4. If we do not love God or ourselves enough to prevent marrying a non-Christian, are we willing to subject our children to the danger of I Corinthians 15:33?


Conclusion


Although there is no direct command concerning this issue, there is the example and wisdom contained in the Old Testament to consider. The principles that made it wrong, such as the power of corrupting influence upon us and our children, still holds outside of time and culture. However, there are explicit warnings in the New Testament to avoid entangling ourselves in such relationships. Our spouse is the most powerful influence we may choose in our lives; therefore, our marriage choice becomes the most powerful application of II Corinthians 6:14-7:1 and other passages. We are also commanded to love God with all of our heart, mind, and soul. He will not be second place. Although not stated directly, the implication cannot be denied. His implied request is just as undeniable as the test of love that the Corinthians faced which was not commanded, although demanded (II Corinthians 8:6). What are we expressing when we choose our most profound influence to be one that leads us and our children away from Him?

Studies in the Second Corinthian Letter Lesson Nine


“God, Who comforts the downcast” 7:2 – 16


Introduction


As this first section draws to a close, Paul repeats his plea and provides a few last emotional stimulants to encourage them to make the right choice. First, he makes the direct and emotional plea. Second, he reiterates his innocence and his motivation for his efforts, his love for them. Third, he finishes his discussion that was begun in 2:12 about Titus bringing news of the Corinthians reception to the first Corinthian letter. Fourthly, he concludes the discussion about withdrawal, repentance, and confirming their love that he began in 2:5. Finally, he boasts of their righteousness in this matter and boasts of his confidence that they would finally be righteous in all matters. All of this provided them, and now us, with insight into Paul’s heart. However, it also placed pressure on the Corinthians to not disappoint the one who loved them so much.


Questions

  1. After reading the climax of this section, how would you describe its tone and style? Why would Paul choose to write this way?


  1. What is Paul answering in verse 2?

  2. What motivation does Paul give for providing these statements of vindication?

  3. How could Paul be “exceedingly joyful in all tribulation”?

  4. Of what could Paul have possibly been afraid? How confident can we be of this assumption?


  1. What two things had brought comfort to Paul?

  2. In verse 8, is Paul stating that he may have made a mistake in writing I Corinthians? _______ Explain the usage of the word “regret”.


  1. List the products of “godly sorrow”.


  1. In contrast, what would be the products of “sorrow of the world”?


  1. Who else had been refreshed, or comforted, by their repentance?

  2. How would the statements in verses 10 –16 make the Corinthians feel?

Studies in the Second Corinthian Letter Lesson Ten


“Examples in Giving Beyond Obligation” 8:1 – 24


Introduction


This second section fits perfectly into the flow of the context when the accomplishments of the first section are reviewed. Paul has successfully explained and dismissed the suspicions of the Corinthians, answered the accusations of the false teachers, encouraged the faithful, and finally rejoiced in the renewed determination of much of the Corinthian church. Based upon Titus’s report of their whole-hearted repentance, Paul now directs their zeal by reminding them of their previous determination to contribute to a collection for needy saints. To encourage them in this good work, he provides them with two examples: the Macedonians and Christ. It should be remembered that the boasting, encouragement, and instruction were addressed to those who would listen. The unfaithful few and the false teachers who could not be included in the statements about repentance were obviously not included in the statements of confidence and encouragement.

Ever mindful of false allegations, Paul also declares his and his assistants’ integrity and honorable method of collection. Please also note that the example found in this second section is one of the most powerful texts for providing us a pattern of how to take up a collection. What other texts should be included in such a study?


Questions

  1. What was the “grace of God” bestowed upon the Macedonians?

  2. To what extent had the Macedonians contributed to this collection for the saints? Were they able to make such a contribution?

  3. What enabled the Macedonians to give so abundantly (vs. 5)?

  4. Which of Paul’s assistants had been working the closest with the Corinthian church so far?

  5. What is the significance of the phrase, “I speak not by commandment” (vs. 8)?


  1. How did Jesus go from richness to poverty? What did this enable us to do?

  2. How was it to the Corinthians advantage to finish this good work that they had started (vs. 10)?


  1. What are the scales of balance by which God compares and accepts our contributions?

  2. Do verses 13-15 teach that Christians should have an equality of wealth, i.e. should the rich give to the poor until all have equal amount of goods? Explain.


  1. How many and who was going to assist with and collect their contribution?

  2. What were the two reasons for the extra people carrying the collection? Is not one person enough?

  3. List any lessons or principles derived from this chapter that may be applicable to us today, and how.

Studies in the Second Corinthian Letter Lesson Eleven


“God’s indescribable gift” 9:1 – 9:14


Introduction


Paul, having provided inspiring examples in sacrificial giving, continues to build the motivational case for the completion of Corinthians promised contribution. Besides the encouragement to not embarrass themselves, this chapter is rich in reasons that should have motivated the Corinthians to not just give, but to give with proper heart. This closes Section II of this letter.

The abundance of motivation suggests that there must have been some hesitance, possible desertion, of their original purpose. All of the encouragement that Paul provided to the Corinthians serves as a landmark lesson for us today. Although we may give faithfully today, these lessons give us reason to reexamine our contribution and our hearts, and to encourage us if we become disheartened in the future. Moreover, these lessons would help the one who may not give at all, or adequately when compared with their abundance, to urgently repent and “avenge” (7:11) their wrongdoings. Whatever our case, there is much in these two chapters that is important for us, even if it is a reminder (II Corinthians 9:1; II Peter 3:1).


Questions

  1. What reason does Paul give to prove that it was indeed “superfluous” for him to write about the collection of the saints?

  2. What effect on the Corinthians would learning that they had served as an example of inspiration to the Macedonians have had?

  3. What reason does Paul give for sending Titus and the other brethren to prepare their collection?

  4. How would the Corinthians’ contribution been “of extortion” if the situation in verse 5 had happened?


  1. What applications could be made from one giving “as he purposes in his heart” (vs. 7)?


  1. Do verses 6, 7-11 constitute a promise that God will bless us with material goods if we give liberally? ___ Do we get more by giving more? Explain.


  1. From verses 6-13, list the effects of the Corinthians’ contribution.


  1. What did their contribution prove about Paul’s work and their conversion (vs. 13)?

  2. Does the latter part of verse 13 authorize the church doing benevolent work for those outside of the church, “all men”?

  3. What was, and is, “God’s indescribable gift”?

Studies in the Second Corinthian Letter A Closer Look


A Pattern in Benevolence – II Corinthians 8-9


Introduction


No effort of investigation into this issue could properly be undertaken without accrediting the effort of those who have diligently applied themselves to preaching God’s pattern in this matter. Many men and women spent countless hours searching the pages of God’s Word for answer to these questions. The answers that they found and the conclusions that they actually pursued manifested their sincerity and diligence in a pivotal time. Moreover, their conclusions and the literature that they produced were brought forth out of the hottest of the purifier’s fires, and wisdom would entreat that we investigate the shoulders upon which we now stand. Although such a grand task is not conducive to the time or the scope of this class, a brief, but closer, look into God’s pattern for the church’s work of benevolence would be beneficial for this class. It is the hope that the student comes with a firm understanding of how one determines authority for both their actions and that of the church. Without this tool, one will be greatly handicapped in adequately answering the honest questions of others and the tempting questions of the Devil.


A Survey of the Work of the Church


The mission of the church, as set forth in the New Testament, is three-fold. Understanding of this mission is crucial to approaching this study. Although a great wealth of scripture could be brought to bear upon this point, the following few scriptures will suffice to serve as the foundation for the remainder of the study.


  1. The church was designed, chartered, and instituted by God.

    1. God gave the church its three-fold mission (Ephesians 4:1-16).

      1. “for the equipping of the saints” - edification of the local church (vs. 12)

      2. “for the work of the ministry” - benevolence and service

      3. “for the building up of the body of Christ” – expanding the borders, evangelism

    2. Christ is the head of the church, and He has supplied the means for accomplishing this mission – apostles, prophets, evangelists, pastors, teachers, and that which “every joint supplies” (Ephesians 4:11-16).

    3. Any variation in the pattern that Christ has given us constitutes our judgement upon Christ’s design and is rebellion against the head – Christ (Ephesians 4:1-6,15; Galatians 1:6-7; I Peter 4:11; II John 9). Much more could be said about this point.

  2. The primary work of the church is spiritual in nature (Ephesians 3:8-11; I Timothy 3:15; Luke 10:38-42).

      1. It is not social (work of the home - I Corinthians 11:22)

      2. It is not political (work of government – Romans 13:1-7; I Peter 2:13-17)

      3. It is not benevolence for those outside the church (work of individual – James 1:16; Galatians 6:9; Luke 10:29-37)

      4. Each of these works distract the church from its primary mission and handicap its ability to perform its vital mission – spread the gospel towards the salvation of men’s souls


The Work of the Individual


Often lost in discussions related to this is the emphasis upon the work of the individual. Of course this natural because it is not central to the point. However, it should be emphasized that the individual has the responsibility to benevolence towards both those inside the body and those without. It is no less a commandment than the prohibition to murder, the instruction to evangelize, or the edification to assemble with the saints. Carefully consider the following texts:


“Pure and undefiled religion is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.” (James 1:27)


“When you spread out your hands, I will hide My eyes from you; Even though you make many prayers, I will not hear. Your hands are full of blood. Wash yourselves, make yourselves clean; Put away the evil of your doings from before My eyes. Cease to do evil, learn to do good; seek justice, rebuke the oppressor, defend the fatherless, plead for the widow.” (Isaiah 1:15-17)


“And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart. Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith.” (Galatians 6:9-10)


“For whoever shall keep the whole law, and yet stumble in one point, he is guilt of all.” (James 2:10)


Examples in Benevolence


The Scripture provides us with a pattern, examples, for churches co-operating and performing benevolent works. This scriptural pattern is crucial for us if we have decided to “make all things according to the pattern” (Hebrews 8:5).


Studies in the Second Corinthian Letter Lesson Twelve


The Spiritual Sphere 10:1 – 10:18


Introduction


As subtly section one transitioned into two, section two abruptly transitions into three. With the profound thought of God’s indescribable gift still ringing in their ears, Paul now swiftly turns to the factious group of the Corinthian church. The language in this section bears the marks and tone of Jesus’ last warnings to the Pharisees in Matthew 23 before their impending destruction. For both cases, it was the harshest and sternest of rebukes that it was reserved for those with the most seared of consciences and impenetrable of hearts. Such language should never be used upon one who is a babe in Christ or weak in the faith. However, such rebuke may be most appropriate as the final warning before a church or individual must withdraw.

This section begins at the crux of the matter. The Corinthians had accepted and received the false teachers based upon judgements according to the fleshy appearance. Paul takes up this issue with a discussion of his spiritual authority that the Corinthians had foolishly overlooked. It should never be forgotten the heart from which these words were uttered (10:1-2; 11:28). How this rebuke and similar ones were accomplished is a lesson in and of itself.


Questions

  1. What accusation can we conclude was made against Paul from verse 1?

  2. Why would Paul have had such a presence among them?


  1. List the four things toward which the “weapons of our warfare” are “mighty in God”.


  1. From verse 7, what can we conclude was the basis of the Corinthians prior judgement?

  2. What is the subject of Paul’s boasting?

  3. What is the second accusation to which Paul responds in this chapter?

  4. How would you describe the tone of verse 11? __________________ What was Paul’s intent?

  5. What is the difference between Paul’s boasting about himself and the self-commendation of those in verse 12?

  6. What is the sphere of which Paul speaks in verses 13-16, and how did the Corinthians fall within this sphere?

  7. How would the Corinthians have enlarged this sphere?

  8. Do verses 17-18 deny us a right to a sense of pride? If not, what does it deny?


Studies in the Second Corinthian Letter Lesson Thirteen


The Deceiving Ministers of Satan 11:1 – 11:15


Introduction


In this passage, Paul accomplishes three things. Continuing to build upon his case, distinguishing his divine authority from the carnal mindset of the false teachers, he entreats the Corinthians to endure his boasting, now at their carnal level. The possibility of the Corinthians rejecting this entreaty stood in ironic contrast to the their foolishness by which they had gladly endured the boasting and accepted the perverted gospel of the false teachers – even to their own corruption. The second thing Paul accomplishes was to answer the charge concerning his manner of speech. The sarcastic response did not answer the charge but redirected the focus toward the appropriate point. While their speech may have at best been more appealing, his speech contained true, spiritual knowledge. Finally, he addresses a distinction that the false prophets had realized and were seeking to remove. His refusal of financial support from the Corinthians contrasted with the false teachers’ acceptance exposed their carnal mind in their desire for wealth and recognition.


Questions

  1. What was it that Paul asked the Corinthians to endure?

  2. Paul’s godly jealousy motivated him to do what?

  3. What would be the opposite of this godly jealousy? To whom would it apply and how?


  1. What passage contains similar wording as that found in 11:4?

  2. But, how had the Corinthians reacted in this situation?

  3. Who are the “chief apostles” or “most eminent apostles” of verse 5?

  4. Was Paul “untrained,” or “rude in speech”? ________ Cite verses to build your case where possible.


  1. How would Paul’s choice to not ask financial support from the Corinthians achieved a “humbling” effect?

  2. Can an outside church support a preacher at another work?

  3. Why did Paul not ask support from the Corinthians?

  4. Thought Question: How would a false apostle transform himself into an apostle of Christ


  1. Does verse 14 provide any information on the origin of the Devil? ___________ Explain.

  2. From the context, what distinguishing feature does Paul provide to enable them, and us, to recognize false teachers and apostles?

Studies in the Second Corinthian Letter Lesson Fourteen


“Boasting According to the Flesh” 11:16 – 33


Introduction


In the last two passages, Paul exposed the folly of judging based upon the fleshly appearances and the self-commendation of those being judged. Both the Corinthians and the false teachers had been focused on carnal things rather than those spiritual. Having deflated the foundation of such an approach, Paul continues his withering, but indirect, attack on the false teachers and direct rebuke to the fallen Corinthians. He attacks their logical fortress, already without foundation, brick by brick. Paul now turns to the boasting itself and shows its foolishness by his superior boasting. In this passage, he focuses on his fleshly heritage and his persecutions for Christ.


Questions

  1. What kind of person would have thought Paul a “fool”?

  2. How would these remaining verses been especially applicable to such a person?

  3. What does the phrase in verse 17, “I speak not according to the Lord” indicate? Was Paul doing his boasting without the benefit of inspiration? Explain.


  1. Was Paul complimenting, or encouraging, the Corinthians in verse 19?

  2. Was verse 21 a statement of regret on Paul’s part?

  3. Why would lineage have been an issue of importance to the false teachers? How would it have to their benefit to brag about this trait in a world that was dominated by the Gentile?


  1. From your knowledge of other passages, what could the false apostles have offered as signs of their service to Christ?


  1. Why does he mention his lashes from the Jews as “forty stripes minus one”?

  2. What is the theme that connects all of the boasts in verses 23-27?

  3. How do verses 28-29 fit into this list, or do they?


  1. What happened to Paul in Damascus?


  1. How does this reference fit into the rest of the context? Consider the first part of chapter 12 as well.

Studies in the Second Corinthian Letter Lesson Fifteen


“Though I am nothing” 12:1 – 13


Introduction


It is unfortunate that both the chapter break and the lesson division occurs at this point. The profound case that Paul continues to build seems to be broken and disconnected because of this intrusion. The observant student will realize that there is great purpose in the two related incidents that encapsulate this relation of Paul’s heavenly visions. Although forced to boast, Paul continues to emphasize his weaknesses and infirmities. Moreover, when briefly mentioning the visions, emphasis is placed on Paul’s relation to Christ that enabled him to experience the revelations.

This section focuses on Paul’s dependence on Christ and consequently, Christ’s approval and authority upon Paul as an apostle. This argument devastated the false apostles’ claim on three fronts: their superiority – Paul was superior in labors and sufferings; their arrogance – Paul boasted in weaknesses as opposed to strengths; and finally, their authority – Paul was guided and sustained through all of his profound trials. But in the end, Paul confesses the source of all strength and the reality that he was, in and of himself alone, nothing. This, the false teachers would have never uttered.


Questions

  1. Who is the subject of verses 2-4? Did Paul have these visions or was it somebody else?

  2. What and where is the “third heaven” (verse 2)?

  3. What and where is “Paradise” (verse 4)?

  4. Do verses 2 – 4 refer to one or two specific visions?

  5. If the one having the visions was indeed Paul, then how would you reconcile verse 5 with this idea?

  6. Why was Paul given a “thorn in the flesh”?

  7. What was the “thorn in the flesh”?


  1. Do you think Satan purposefully afflicted Paul so as to help him be humble?

  2. How many times did Paul ask God to relieve him of the thorn?

  3. What was God’s answer?

  4. How did Paul react?

  5. What then should be our outlook on “infirmities, reproaches, needs, persecutions, distresses for Christ’s sake”?

  6. Why did Paul stoop to this level of boasting?

  7. How should the Corinthians have responded to the false apostles’ charges against Paul?

  8. What were and are the signs of a true apostle?

Studies in the Second Corinthian Letter A Closer Look


Paul’s Thorn in the Flesh – II Corinthians 12:7


Introduction


For ages, the mystery of Paul’s thorn in the flesh has intrigued both scholars and babes. With no clear answer provided in the Bible, we are left to speculate as to the nature of the “thorn in the flesh”. However, in spite of the lack of concrete evidence, the number and variety of speculations has abounded and the supreme lesson overlooked. Below is a summary of views from various commentators (Coffman 480):


Tertullian thought it was a headache.

Klausner believed it was epilepsy.

Ramsay identified it as recurrent malarial fever.

Chrysostom said it was “all the adversaries of the Word”.

Calvin made it “fleshly temptation.”

Luther decided it was “infirmities of the mind.”

Catholic commentators, generally, “lustful thoughts.”

McGarvery: “acute, disfiguring opthalmia.”

Macknight spoke of some who believed it was “the false teachers.”

Lightfoot suggested “blasphemous thoughts of the devil.”

Alexander was sure that it was “Malta fever.”

And finally, Coffman proposed it was “the malignant opposition of secular Israel.”


The deviation among the opinions points to the lack of compelling evidence that would make a conclusion sure. However, several passages actually do exist that can be used to support some of these views.


Supporting Scriptures


The varying viewpoints can be divided into three different basic groups: continual and intense temptation, physical malady, and spiritual adversaries. The main ideas are listed below, along with the scriptures that seem to best support that view.


Continual and Intense Temptation


This view seems to be one of the most unlikely possibilities. As all people do, Paul surely suffered from intense temptations. However, the following references were written in general about human frailty and temptation; however, they are often attributed to Paul’s thorn in the flesh since he uses himself as an example.


“For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice. … O wretched man that I am! Who will deliver me from this body of death?” Romans 7:7-25


“But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.” I Corinthians 9:27


“I was with you in weakness, in fear, and in much trembling.” I Corinthians 2:3


Taken out of context, these passages do seem to refer to a torturous, never-ending temptation. However, restored to their original contexts, it is clear that each reference is used to make different points, and each refers to temptation and self-control that is common to all men (I Corinthians 10:13).


Physical Maladies


This idea seems to have some of the best evidence supporting it. The notion proposed by McGarvey of handicapping vision appears to be specifically mentioned by Paul.


“See with what large letters I have written to you with my own hand!” Galatians 6:11


“What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.” Galatians 4:15


However, another reference speaks of some disfiguration that would be disturbing, possibly gruesome, to behold.


“You know that because of physical infirmity I preached the gospel to you at the first. And my trial which was in the flesh, you did not despise or reject, but you received me as an angel of God, even as Christ Jesus.” Galatians 4:13-14


Again taken out of context, these passages can seem to point to some physical handicap, whether it was bad eyesight or some kind of disfiguring palsy. However, each of these passages can easily be explained. The reference to bad eyesight could be a reference to farsightedness that comes naturally with age, and the physical infirmity could merely be some temporary sickness that he suffered in Galatia. It should also be noted that these references, which seem to point to two different maladies, are found next to each other in the same passage. Moreover, all of these references are found in the same book. How important is the context. Also, it should be observed that near the end of his life, Paul could still read (II Timothy 4:13). This appears to discredit the most plausible case of this group.


Israel and Secular Adversaries


Coffman points out that the words “in the flesh” could also be translated “for the flesh”, introducing the idea that the thorn would be inflicted for the duration of his flesh, or only while he was alive. However, most ideas brought in under this banner could still easily be made to work with the word “in”.

Whatever this thorn in the flesh was, we know it was vexing. Since Paul was dominated by his work in the gospel and for the Lord, it would make sense that the thorn would be related to the supreme focus of his earthly life. Reconsider the heaviest burden in his list of infirmities (II Corinthians 11:28). There is only one problem mentioned by Paul that rises to this level:


“I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart. For I could wish myself were accursed from Christ for my brethren, my countrymen according to the flesh, who are Israelites, …” Romans 9:1-4


Paul was an apostle chosen and sent to the Gentiles (Acts 22:21). They were the primary focus of his teaching, just as Peter focused on the Jews (Galatians 2:7-10). This specific mission to the Gentiles was not one that he chose (in general - I Corinthians 9:16-17), but one of divine origin (Acts 22:21). Moreover, Paul’s heart always remained with the Jews, his brethren, as was noted above. When Christ originally sent Paul to the Corinthians because of the Jews’ hardness of heart, he even questioned the Lord so that he might continue his effort with the Israelites (Acts 22:17-21). Yet, Christ’s mission for Paul was to go to the Gentiles.

Included with this idea, is the constant persecution inflicted by his Jewish adversaries. Their rejection of his message was compounded by the Jews that followed him, always thwarting his efforts. Surely, this hounding, never ending vexation could be described as a “thorn in the flesh”. Paul even refers to the Judaizaing teachers in this Corinthian letter as ministers of Satan, which connects this theme with verse under study (11:13-15; 12:7). A similar reference seems to be made in the Thessalonian letter (I Thessalonians 2:14-18).


Conclusion


Many other speculations could be made, but the one that seems the most likely to me is the view that combines the continual persecution from Judaizing teachers along with Christ’s denial to his wholehearted pursuit of the conversion of Israel. That being said, it is clear that in no way did Paul resent his mission to the Gentiles because his love is made clear in the Corinthian letter and others (I Thessalonians 2:19-20).

The ultimate lesson learned is in accepting the silence of the scriptures on this point and observing the way that Paul handled the thorn. His emphasis on Christ’s strength and trust in Him is the supreme lesson that must be emphasized. In the end, the nature of the thorn is not important. What is important is whether or not we have the same attitude as Paul: “Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.”

Studies in the Second Corinthian Letter Lesson Sixteen


Final Warnings and Benediction 12:14 – 13:14


Introduction


The defense, rebukes, and entreaty now concluded Paul closes the letter with a final warning and invitation. A few final points are made. His intentions and love for them is once again stated and asserted. They are encouraged to do the right thing, even if it weakens his appearance as an apostle. Paul’s love for them is made clear for them in that he holds their salvation more dear than his pride. A reminder is issued that Christ appeared his weakest right before his triumph and the manifestation of his true strength. A final appeal is made to their conscience. He restates his desire that he many not be forced to come with sharpness. He bids them farewell, illuminates the path towards spiritual completion, and then closes the letter. Surely then, he took up again his watchful, tearful, and loving prayers as a father whose children are turned over into the hands of God.


Questions

  1. Does verse 14 necessarily imply that Paul had already made two visits?

  2. What was it that Paul sought, and how was this in contrast to the false apostles’ desire?

  3. How could Paul “spend and be spent”?

  4. What ironic result did this abundance of love produce in the Corinthians? (verse 15)

  5. How did Paul “not burden them”? (verse 16)

  6. What is meant by the phrase, “being crafty, I caught you buy cunning [guile]”?

  7. Was Paul’s purpose in defending himself to excuse himself to the Corinthians, or to stand trial to their accusations? ­­­­­­­­­­­­­­­­­­­­­­­­______ What was his true purpose?

  8. Paul was afraid that he find the Corinthians in what state upon his return? How would this lead to his humbling?

  9. Who, or what are the witnesses of chapter 13, verse 1?

  10. What would Paul not spare (13:2)?

  11. How would Paul “live with Him by the power of God” toward the Corinthians? How would this fulfill their desire from verse 3?

  12. What would be the logical conclusion of examining and finding Christ within themselves? How did this tie into the theme of the chapter?

  13. How would their choice to “do no evil” have a negative impact on Paul’s appearance?

  14. What verse shows that Paul did not want to fulfill his threatening promise?

  15. Does verse 12 instantiate a New Testament practice, the Holy Kiss?

  16. What does verse 14 teach about the nature of the deity of the Godhead?

Studies in the Second Corinthian Letter Summary


Summary Outline of II Corinthians


The book of II Corinthians was written to a church in turmoil and upon the brink of either a significant victory or utter collapse. The letter is divided into three sections with the first addressed to the remaining faithful, the second serving as instruction to the penitent, and the third written as a final warning to the straying.

Section One – Instruction and Introduction to Paul’s Defense

  1. Reason for delay in coming (1:3 – 2:17)

  2. Introduction to Paul’s and his fellow workers’ “defense” (2:14 – 5:21)

    1. The Corinthians are Paul’s letter of commendation (2:14 – 3:3)

    2. God made Paul and his fellow workers ministers of the new, superior covenant (3:4 – 18)

    3. Continued to minister (preach) despite opposition, and reasons for this perseverance (4:1 – 5:21)

  3. Paul’s emotional plea (6:1 – 7:16)

    1. Plea to separate themselves from corrupting influences (6:11 – 7:1)

    2. Emotional plea repeated, love shown in Paul’s account of his feelings about the events surrounding the writing of I and II Corinthians (7:2 –16)


Section Two – Collection for Needy Saints

  1. Exhortation to complete their collection by mentioning other examples (8:1 – 15)

  2. Paul collects money in such a way as to be blameless (8:16 – 24)

  3. Stronger pressure to complete the collection (8:24 – 9:15)

    1. Fulfill Paul’s boasting about the Corinthians to the Macedonians (8:24 – 9:5)

    2. But, should give willingly, not grudgingly (9:5 – 7)

    3. God is using Corinthians to take care of the needy which will generate thanksgiving to God and prayers for the Corinthians in addition to benefiting the needy saints (9:8 - 15)


Section Three – Paul’s Defense for his Authority as Apostle of Jesus Christ

  1. Paul and true Christians are concerned with spiritual things, although living in flesh (10:1 – 11:4)

  2. Paul’s reason for not accepting support from Corinthians for preaching (11:5 – 15)