Contributor: Isekhua Evborokhai

INTRODUCTION:

In last week’s study, we looked at the first ten verses of this chapter under a title – “Living by Faith”. In the study, we learnt how Christians should handle death; knowing that when this earthly body is destroyed, there is another body: “a building from God, a house not made with hands". Emphasis was placed on knowledge and not guess work as to what happens to us when we leave this world. We concluded by saying that if we want to face death the way Paul faced it, we should make it our aim to please the Lord. Today, we continue from Paul’s last statement.

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” So, having that in mind, he and the apostles work hard to win others (persuading them) but all with a pure heart and clear conscience

VERSES 11-12: “It is because of this solemn fear of the Lord, which is ever present in our minds, that we work so hard to win others. God knows our hearts, that they are pure in this matter, and I hope that, deep within, you really know it too. Are we trying to pat ourselves on the back again? No, I am giving you some good ammunition! You can use this on those preachers of yours who brag about how well they look and preach but don’t have true and honest hearts. You can boast about us that we, at least, are well intentioned and honest.”

You can sense from this verse that Paul was having great difficulty dealing with the Corinthians! If he did not respond to what they were saying about him, his silence might be interpreted as guilt and confusion. If he defended himself, he would be accused of vanity, self-commendation, and folly. That is why he was always giving instances to show that his whole carriage was upon principles far above all worldly considerations; and tells them here, once for all, that the account which he gives of himself is only to furnish them who are his friends, and adhered to him, with matter to justify themselves in their esteem of him, and to reply to those who opposed him.

VERSES 13-15:  Are we insane to say such things about ourselves? If so, it is to bring glory to God. And if we are in our right minds, it is for your benefit. Whatever we do, it is certainly not for our own profit but because Christ’s love controls us now. Since we believe that Christ died for all of us, we should also believe that we have died to the old life we used to live. ¹⁵ He died for all so that all who live—having received eternal life from him—might live no longer for themselves, to please themselves, but to spend their lives pleasing Christ who died and rose again for them.

No doubt some of the people at Corinth did not like Paul’s methods and would have referred to Paul’s speaking of his visions and revelations, his speaking with tongues as in ecstasy, his prophecies of future judgment, as so many signs of madness. Like what Agrippa said in Acts 26:24. So Paul responds in verse 13; if you see us as mad men, it is all because of you! Whatever he practised was not for himself, but for them, to win them to Christ, remove difficulties, and strengthen them in the faith. He goes further to explain his drive; in verse 14: “Christ’s love controls us now” the KJV says “For the love of Christ constraineth us.” The love he has for Christ was acting as a constraining power, directing every act of every spiritual state to the good of others, restraining him from every self-seeking purpose.

If we say we believe that Christ died for all of us, then the only true and normal position of each member of the body of Christ should therefore be one that ceases to live for himself or herself and lives for Christ. See Ephesians 2:5 and Romans 6:9-11

VERSES 16-19: ^“So stop evaluating Christians by what the world thinks about them or by what they seem to be like on the outside. Once I mistakenly thought of Christ that way, merely as a human being like myself. How differently I feel now! ¹⁷ When someone becomes a Christian, he becomes a brand new person inside. He is not the same anymore. A new life has begun! ¹⁸ All these new things are from God who brought us back to himself through what Christ Jesus did. And God has given us the privilege of urging everyone to come into his favour and be reconciled to him. ¹⁹ For God was in Christ, restoring the world to himself, no longer counting men’s sins against them but blotting them out. This is the wonderful message he has given us to tell others.”

Paul continues from the last statement in verse 15 by saying . . . “Because of this decision we don’t evaluate people by what they have or how they look. (MSG); or by what the world thinks about them or by what they seem to be like on the outside. (LB) . . .. Now we look inside, and what we see is that anyone united with the Messiah gets a fresh start, is created new.

Paul ceased judging men by those standards. And we should cease from it too. Because we can be very easily wrong! Judging from what we see or other people’s opinion without knowing for sure the person’s relationship with God is erroneous. And then he links it up with Verse 17: To be in Christ, in St. Paul’s language, is for a man to be united with him by faith and by baptism (Romans 6:3-4), to claim personally what had been secured to him as a member of the Body for whom Christ died. In such a case the man is born again (Titus 3:5)—there is a new creation; the man, as the result of that work, is a new creature. The old things of his life, Jewish expectations of a Jewish kingdom, chiliastic dreams, heathen philosophies, lower aims, earthly standards—these things, in idea at least, passed away from him at the time when he was united with Christ. All these things are of God (Verse 18) ... being completely changed; no longer the old person but a brand-new creation inside! It was God who did the work Himself through what Jesus did on the cross and if we are called to preach this good news, we should count it as a privilege! And more importantly, when we do, we should focus on the truth that God has blotted out our sins; not counting their sins against them anymore!

Conclusion Verses 20-21

²⁰ We are Christ’s ambassadors. God is using us to speak to you: we beg you, as though Christ himself were here pleading with you, receive the love he offers you—be reconciled to God. ²¹ For God took the sinless Christ and poured into him our sins. Then, in exchange, he poured God’s goodness into us!

We are ambassadors for Christ. This implies that you, I, and preachers of the Word are acting on behalf of Christ. God used the apostles and wants to use us to persuade men and women to drop their differences and enter God’s work of making things right between them. And just in case you want to know how this became possible with us sinners, Paul answers in verse 21 “. . . In Christ. God put the wrong on him who never did anything wrong, so we could be put right with God.”

Contributor: Isekhua Evborokhai

INTRODUCTION:

Last week’s study saw us looking at the life of a Christian as it pertains to facing challenges. We learnt that because of the treasure of God inside of us; we become targets of attack. We may be pressured in every way, but we are not crushed; perplexed but not driven to despair; because the Lord will never leave us nor forsake us! In today’s study titled “Living by Faith” we will be considering some interested terminologies. Paul used an interesting phrase in the first chapter of this second letter to the Corinthians: “…the sufferings of Christ abound in us,” as we see in 2 Cor.1v5).

He describes the suffering he and his companions endured as they lived and preached the gospel of Christ. He uses words like “tribulation, trouble, afflictions, burdened, sorrow, anguish” and “many tears.” Paul’s purpose in these reports in 2 Corinthians is not to create gloom and doom. Because, scattered throughout his report of suffering there are intense statements affirming the comfort of faith. God “comforts us,” (1:4), “…for as the sufferings of Christ abound in us, so our consolation also abounds through Christ,” (1:5). Paul acknowledges: our hope is steadfast (1:7); God is faithful (1:18); and we are fellow-workers for your joy (1:24).

So, the apostle objectively reports the suffering they endured as ambassadors of Christ, but not to promote despair; rather, to stress the endurance possible by faith. As Paul describes their suffering, more than once he speaks of death! He said, “We had the sentence of death in ourselves,” (1:9), and he speaks with joy of deliverance “from so great a death,” (1:10). He uses the poetic expression, “the aroma of death leading to death,” (2:16). Then he says: “For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So, then death is working in us, but life in you.”

How do you go through something that can best be described by the terminology of death? How do you go through something that can best be described as death? The more direct question for us today is: How do we face death? Now that we have that as a backdrop, let’s step into 2 Cor. 5.

VERSE 1: “For we know that if the earthly tent [our physical body] which is our house is torn down [through death], we have a building from God, a house not made with hands, eternal in the heavens.”

This is how Christians handle death; in fact, this is the only way to face it; knowing that when this earthly body is destroyed, there is another body: “a building from God, a house not made with hands, eternal in the heavens.” A close look at the details reveals The Importance of Knowledge. This verse is introduced by that simple phrase that is filled with meaning: “we know!” Guessing affords no power in facing death. The philosophical speculation of men supplies no strength. Paul writes of that which we can know here in 2 Cor. 5:1. This is the knowledge enjoyed by those who walk by faith, not by sight.

Now to the essence of the verse, two bodies are mentioned. One we have now; another we will have then. One is earthly, the other is “eternal in the heavens.” The present body is called a “tent,” while the future body is called a “building.” A tent is a temporary habitation of a traveller. A building is the permanent habitation of a resident. The tent is the body we now occupy; the building is the glorious body we are destined to occupy, so long as we walk by faith (see Phil. 3:20,21).

VERSE 2: “For indeed in this house we groan, longing to be clothed with our [immortal, eternal] celestial dwelling,” The LB says: “How weary we grow of our present bodies. That is why we look forward eagerly to the day when we shall have heavenly bodies that we shall put on like new clothes.”

Paul continues with this statement: “In this we groan…” We know what it means to groan, but Paul was talking about something beyond the ordinary groaning we do. He defined it as: “Earnestly desiring to be clothed with our habitation which is from heaven.” This is the groaning of wanting to occupy that other body – that eternal building from God, prepared for those who walk by faith! This may be this is easier to grasp through the years of experience. Or more meaningful to us, as we grow older. That is why it is common for aged Christians to long for that eternal body they will occupy in heaven. And it may also be, the more you suffer, the deeper your appreciation of that which is eternal. (There is a legitimate, commendable mood that seeks death, see Phil. 1:23). “I am torn between the two: I desire to depart and be with Christ, which is better by far;”

This was written by a suffering man. An inspired apostle – Yes. But do not rule out his experience of suffering – which is the background of the text. He said this, expressing his hope and the hope of all – who walk by faith: “For we know, that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven.”

VERSES 3 & 4: “so that by putting it on we will not be found naked.  4 For while we are in this tent, we groan, being burdened [often weighed down, oppressed], not that we want to be unclothed [separated by death from the body], but to be clothed, so that what is mortal [the body] will be swallowed up by life [after the resurrection].”

Here, Paul further explains this groaning. It is not just the thought to get out of suffering; or just the emotion or longing of pure escape, but – “that mortality may be swallowed up by life.”

The body we will have in eternity will be free of the diseases, pains and burdens of earthly existence. It is about living in a glorious body prepared by God (Phil. 3:20,21), in a place prepared by God (heaven), for those who walk by faith. As we struggle in “this tent,” we long for this eternally clothed existence (not naked, but eternally clothed, immortally clothed.)

VERSE 5: “Now He who has made us and prepared us for this very purpose is God, who gave us the [Holy] Spirit as a pledge [a guarantee, a down payment on the fulfilment of His promise].

Paul was not merely guessing or speculating here! Remember verse 1 begins with, “For we know…” How did Paul know? “By revelation,” (see Eph. 3:1-6). The Holy Spirit has revealed it; Paul wrote it and we can know it, and take our confidence in it. As we walk by faith, God is preparing us for better things. Amen!

VERSES 6 - 8: “So then, being always filled with good courage and confident hope, and knowing that while we are at home in the body we are absent from the Lord for we walk by faith, not by sight [living our lives in a manner consistent with our confident belief in God’s promises] -  we are [as I was saying] of good courage and confident hope, and prefer rather to be absent from the body and to be at home with the Lord.”

These verses express both obligation (obedience) and ground of confidence (trust). It is our ground of confidence – as we live by faith – that when these bodies are destroyed – “we have a building from God, eternal in the heavens.” That’s our ground of confidence. Those with this confidence walk (active mobility) by faith.

What does that mean in practice? It means hearing, believing and doing as God directs. It means not living according to what you see in the temporal world. It means even in the face of death, maintaining your obedience of heart to God. As we walk by faith. verse 8 says, “we are confident, yes, well pleased rather to be absent from body and to be present with the Lord.”

CONCLUSION (VERSES 9 & 10)

“Therefore, whether we are at home [on earth] or away from home [and with Him], it is our [constant] ambition to be pleasing to Him. 10 For we [believers will be called to account and] must all appear before the judgment seat of Christ, so that each one may be repaid for what has been done in the body, whether good or bad [that is, each will be held responsible for his actions, purposes, goals, motives—the use or misuse of his time, opportunities and abilities].”

If you want to face death the way Paul faced it, make it your aim to please the Lord. If you want hope to strengthen you and get you through the struggles on earth – make it your aim to please the Lord. As you please the Lord – though the body may deteriorate, your spirit will soar to great heights. You will be strong and courageous. And you will be ready

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” It is important to note the movement in the text from hope to accountability in 2 Cor. 4:16-5:10. As we accept the promises of the gospel, by the activity of our faith (walking by faith, not sight), we personally embrace the necessary accountability to stand before “the judgment seat of Christ.”

Parts of this study was culled from http://www.bible.ca/ef/expository-2-corinthians-5-1-10.htm

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Contributor: Leye Olayiwola

Introduction: It was an awesome time studying at the feet of the Master, Jesus Christ, during last week’s exposition into 2 Corinthians chapter 2. Amongst other things, we dug into God’s perfect template for forgiveness as laid out by Apostle Paul through the inspiration of the Holy Spirit. We learnt how we must consciously, as a church, unite in the condemnation of sin and the show of love to the offending brother or sister. We also learnt how, as the fragrance of Christ, we can please others to their edification, through our manner of doing things. We will continue in our study by understanding the immense privilege of being ministers of the new covenant.   

1. Epistles of Christ (verses 1-3)

"as some" Paul uses this term often in 2 Corinthians because of the conflict with the aggressive false teachers from Palestine who tried to elevate themselves by contrasting themselves to Paul and his background and his gospel (2 Cor.2:17; 10:2). He also used the same expression in a negative sense in 1 Corinthians to relate to the actions and beliefs of some church members (1 Cor. 4:18*; 15:12).

"letters of commendation" The early church adopted the procedure of letters of recommendation to assure the orthodoxy and trustworthiness of itinerant ministers. When Paul said "You are our letter, written in our hearts," He is asserting that he does not need a letter to recommend himself to this church (or from this church), because he is its spiritual founder as Christ is its Saviour and Lord. They were his flesh-and-blood letter.

The phrase "written in our hearts" is a perfect passive participle. Paul loved this church. They were permanently in his heart and mind. The passive voice implies that God/Christ/Spirit is the agent (vs. 3), which produces Paul's love.

"you are a letter (epistle) of Christ"- Believers are meant to clearly reveal Christ by their motives, words, and actions. How we live reflects on His reputation!

"the Spirit of the living God" The terminology referring to the Triune God is very fluid. The Spirit is often referred to as the Spirit of Jesus (Rom. 8:9; 2 Cor. 3:17; Gal. 4:6; 1 Pet. 1:11). Here the same type of fluidity is directed toward the Father. The title "living God" is a play on YAHWEH, which is from the Hebrew verb "to be" (Exod. 3:14). The descriptive title is common for the Father in the NT ( Matt. 16:16; 26:63; Acts 14:15; Rom. 9:26; II Cor. 6:16; I Thess. 1:9). In the OT the pagan idols were lifeless. They could not respond or they were dead part of the year (i.e. The winter) following the fertility cycles of nature. YAHWEH was the only truly alive, always-alive God!

"not on tablets of stone but on tablets of human hearts" This seems to relate to the giving of the law in Exod. 31:18 and to the promise of a New Covenant (cf. Jer. 31:31-34 and Ezek. 36:22-38). This is an obvious contrast between the Old Covenant as external law versus the New Covenant as internal (i.e. new heart, new mind, and new spirit, cf. Ezek. 11:19; 36:26).

2. Spirit vs Letter (verses 4-6)

"Not that we are adequate in ourselves" The Greek term hikanos is common in the NT and is used in two senses. (1) as a large number of something (2 Cor.11:30), even time; (2) fit, appropriate (2 Cor. 2:6), competent, qualified, able, or adequate. The second sense is used here. Paul expresses his sense of unworthiness using this term in 1 Cor. 15:9. He also asserts that gospel ministers are not worthy in themselves in 2 Cor. 2:16 and 3:5. Yet, even as we are inadequate in ourselves, God has called us and empowered us as His representatives (2 Cor. 3:6; 2 Tim. 2:2). We are adequate in Him (Col. 1:12).

 "servants of a new covenant" - God's leaders are gifts to the church (Eph. 4:11), but they are still servants, not bosses!  Paul uses several terms to address the idea of servant/minister in the Corinthian letters. This shows Paul's understanding of ministry.  Believers belong to Christ.  As Christ served others (Mark 10:45*), believers serve others (1 John 3:16*).  Church leadership is servant leadership (Matt. 20:20-28; Mark 10:32-45; Luke 22:24-27). Believers are part of a family.  The goal is not directed toward the individual believer but toward the health and growth of the Body, family, field, temple building.  Believers are each gifted (1 Cor. 12:11) for the common good (1 Cor. 12:7).  We are saved to serve! 

 "not of the letter but of the Spirit"- Paul is contrasting the old and new covenants, but really heart faith (Rom. 2:29; 7:6) versus head faith (i.e., legalism, human performance, self-righteousness).

"the letter kills" This seems to relate to the primary purpose of the Mosaic law. It was given not to give life, but to accentuate and reveal our sinfulness (Rom. 7:9-11; Gal. 3:10). The Law brings condemnation (Rom. 5:13), wrath (Rom. 4:15), and death (Rom. 7:19; II Cor. 3:6). The place of the law is also clearly seen in  Rom. 3:20; 5:20; 10:4; Gal. 3:24-25. The relationship between the NT believer and the OT Law has been a greatly confused issue. Based on all the passages of the NT, it is clear that the Christian is not under OT law (Rom. 6:14; Gal. 5:18). This is not because the OT law has passed away, but because the NT Christian fulfills the OT law in God's love relationships with us seen in believers' love for others (Rom. 13:8-10; Gal. 5:14). The purpose of the law is to bring fallen mankind to Christ, so as to redeem them. However, just because the OT law is not a means of salvation does not mean it is not God's will for humanity in society.

"the Spirit gives life" This relates primarily to the distinction between the purpose of the OT and the purpose of the NT. The key is God's love, Christ's work, and the Spirit's enabling.

3. Condemnation vs Righteousness (verses 7-11)

"the ministry of death, in letters engraved on stones" The purpose of the law was to show sinfulness (Gal. 3:24). The old covenant is written by the finger of God on tablets of stone on Mt. Sinai (Exodus 19-20). The new covenant, also written by God, is on the hearts of faithful followers (Jer. 31:31-34; Ezek. 36:22-38). The first is characterized by obedience to an external code, but the second, obedience to an internal relationship.

"the ministry of condemnation" - What a strong, shockingly negative way to describe the Old Covenant. The OT produced condemnation for most of the children of Abraham. "the ministry of righteousness" - The NT produces righteousness for all the children of Adam if only they will trust in God's finished work in Christ.

"that which remains is in glory" The contrast is not between that which is from God or has God's glory, but which has the greater glory and the abiding glory. The answer is the New Covenant in Christ, the New Age of the Spirit, and the now complete predestined eternal plan of redemption.

4. Moses Covenant vs Jesus Covenant (verses 12-16)

Verse 13 - this verse refers to verse 7, which is an allusion to Exod. 34:29-35. In the OT the reason for Moses wearing a veil is the fear of what his glowing face might cause to the Israelites (Exod. 34:30). Paul interprets the reason so as to accentuate his depreciation of the Old Covenant. As Moses' face fades, so too, Moses covenant! Paul makes several comparisons between Moses' covenant and Jesus' covenant.

1. the Lord of Exodus = the Spirit of Jesus; 2. only Moses could approach God intimately versus all believers in Christ can approach God; 3. Moses' glory faded versus Jesus' glory never fades; 4. Moses brought the bondage of performance versus Christ brings the freedom of grace; 5. Moses' covenant was unable to produce a righteous people versus Jesus' covenant does produce righteous people

"But their minds were hardened". This Greek term comes from the idea of "thick skinned" or "calloused" (Mark 6:52; 8:17; Rom. 11:7,25). "the same veil remains unlifted" Moses used a literal veil; this term is now used to describe the inner blindness of contemporary Judaism. Jews were/are walking in the judgment of Isa. 6:9-10 and 29:10. This also relates to the Jews of our day who refuse to accept Jesus as the Messiah.

"because it is removed in Christ" - Only the grace of God can remove the blindness of tradition, self-righteousness, and sin. Religious people are as prone to spiritual blindness as non-religious people. Fallen mankind's only hope is;

1. the unchanging mercy of the Father; 2. the full and finished atonement of the Son; 3. the universal work of the Spirit

Salvation is a spiritual gift and not a matter of family, tradition, intellect, performance, or preference! Jesus Himself opened the minds of the two on the road to Emmaus (Luke 24:13-35.

"but whenever a person turns to the Lord, the veil is taken away" - This could be a quote from Exod. 34:34. If so it relates to Moses' actions when approaching God. It also seems to be a universal appeal and invitation for anyone and everyone to turn to the Lord. The term "turn" in Hebrew (shub) refers to repentance.

Conclusion: (verses 17-18)

"Now the Lord is the Spirit" - The ministry of Jesus and the Spirit are inseparably linked (vs.17-18). The ministry of the Spirit is to magnify Jesus.

"there is liberty" - This refers to freedom from spiritual blindness, self-righteousness, and legalism caused by a personal faith relationship with Jesus Christ 

 "with unveiled face" - This is a perfect passive participle implying a permanent unveiling. 

"beholding as in a mirror the glory of the Lord" The gospel has fully revealed both YAHWEH and Jesus of Nazareth (2 Cor.4:6). As we respond in repentance and faith the revelation changes us into His image.

"are being transformed" This is a present passive indicative. All of the verbals in this context are passive voice, implying God's activity on our behalf, transforming believers into Christ's likeness (Rom. 12:2). This same verb is used of the Transfiguration (Matt. 17:2; Mark 9:2).

"into the same image" Jesus is the image of God (2 Cor.4:4; John 1:14-18; 14:9; Heb. 1:3). Humans were created in the image of God (Gen. 1:26-27). Believers are in the image of Christ (Rom. 8:29-30). Christlikeness is God's primary goal for all believers (Gal. 4:19; Eph. 1:4).

"from glory to glory" There are stages in God's plan of restoration and renewal. Believers are in a process that leads to Christlikeness (1John 3:2).

Most parts of this study was culled from bible.org

Contributor: Isekhua Evborokhai

Introduction:

In last week’s study, we saw the Apostle Paul responding to the Corinthians who were criticising him saying he was unreliable and inconsistent because he changed his travel plans. In his response, we learnt that his decision was for both their benefits; and that he could have avoided all the chaos if he had explained his reason in his initial message to them through Titus. But more importantly, he was humble enough to respond to them without any bile or guile. In today’s study, we will follow through with the remaining verses from chapter 2 and learn some valuable lessons in Church Discipline and Forgiveness as well as our triumph in Christ

The Perfect Template for Forgiveness – Verses 5-8
“Remember that the man I wrote about, who caused all the trouble, has not caused sorrow to me as much as to all the rest of you—though I certainly have my share in it too. I don’t want to be harder on him than I should. He has been punished enough by your united disapproval. 7 Now it is time to forgive him and comfort him. Otherwise he may become so bitter and discouraged that he won’t be able to recover. 8 Please show him now that you still do love him very much” [LB]
In verses 5 – 8, Paul appeals to the Corinthian church to forgive the brother who had sinned (and repented) among them. Let’s delve into these verses:
"Remember that the man I wrote about, who caused all the trouble:" This is real pastoral wisdom and compassion on display!  He refers to a specific person among the Corinthians, without naming him.  You will recall from 1 Corinthians 5; there was a man sleeping with his father’s wife. The Corinthian church obeyed and issued punishment to the man as instructed by Paul. Apparently, he repented, but the Corinthian Christians would not receive him back!  So here, Paul was telling them not be too severe, to consider their punishment sufficient, and to forgive and comfort the man. Their harsh stance towards this man had a real danger: “Lest perhaps such a one be swallowed up with too much sorrow.”  By withholding restoration and forgiveness from the man, they risked ruining him, causing him to be swallowed up with too much sorrow.
The Corinthian Christians were often extreme! Either being too lenient (as they were initially, condoning the sin) or as it now, too harsh. From Paul’s letter, we learn that for forgiveness to be complete; there must be comfort. Forgive and comfort him Paul admonishes. There is the judicial forgiveness which is hard, and leaves the soul always conscious of the past.  But comfort takes the soul to heart, and leaves it grateful and assured.  That is how God forgives, and so should we who are His children. Joseph’s experience when he forgave his brothers in Genesis 50: 19-21 is the perfect template for forgiveness.
“And Joseph said unto them, fear not: for am I in the place of God?  But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.”
The restoring work of the church towards sinners is just as important as its rebuking work. When the offender is made to feel that, while his sin is punished, he himself is loved; and that the end aimed at is not his suffering but his good, he is more likely to be brought to repentance."

The Reason for Complete Forgiveness and Reassurance Read Verses 9 - 11
“I wrote to you as I did so that I could find out how far you would go in obeying me. When you forgive anyone, I do too. And whatever I have forgiven (to the extent that this affected me too) has been by Christ’s authority, and for your good. A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do.” [LB]
Paul wrote strongly in 1 Corinthians 5, and the Corinthians met the test by doing what Paul instructed them to do.  Now, he puts them to the test again, telling them to show love to the now repentant brother. Sometimes we find it easier to be obedient when it came to being "tough" than when it comes to being “loving.” You will see here also that Paul expects the Corinthian Christians to take the lead in showing the man forgiveness and restoration. “When you forgive anyone, I do too.”  Jesus talked about the same in Luke 17:3 "So watch yourselves. "If your brother or sister sins against you, rebuke them; and if they repent, forgive them."
Verse 11 says: "A further reason for forgiveness is to keep from being outsmarted by Satan, for we know what he is trying to do.” Other versions say “Lest Satan should take advantage of us:”
Paul knew this was of special concern, because Satan is looking to take advantage of our mistakes, as a church and as individuals. The phrase “Take advantage” (the Greek word pleonekteo) is used in four other verses in the New Testament (2 Corinthians 7:2, 12:17-18, 1 Thessalonians 4:6).  It has the idea of cheating someone out of something that belongs to them.  When we are ignorant of Satan's strategies, he can take things from us that belong to us in Jesus, things like peace, joy, fellowship, a sense of forgiveness, and victory. For we are not ignorant of his devices (for we know what he is trying to do.”): To withhold forgiveness from the repentant is to play into the hands of Satan. And there is nothing more dangerous than to give Satan a chance of reducing a sinner to despair. Whenever we fail to comfort those that are moved to a sincere confession of their sin, we give Satan the opportunity to do this.

Grabbing Every Opportunity to Preach! – Verses 12-13
“Well, when I got as far as the city of Troas, the Lord gave me tremendous opportunities to preach the Gospel. 13 But Titus, my dear brother, wasn’t there to meet me and I couldn’t rest, wondering where he was and what had happened to him. So I said good-bye and went right on to Macedonia to try to find him.” [LB]
Paul has been dealing with criticism from the Corinthian Christians, saying he is unreliable and inconsistent because of his travel plans.  Here he mentions another reason; that while he was away, he was busy at the Master’s business! The Lord gave me tremendous opportunities to preach the Gospel.: Paul was interested in ministering where God was opening doors.  The only way our work for God will be blessed is when it is directed service. In verse 13 we learn that even though there was an open door, Paul felt he could not do all that he needed to if he did not have Titus there.  Paul did not regard himself as a one-man show, he knew he needed other people with him and beside him.

Jesus, The Triumphant Leader – Verses 14
“But thanks be to God! For through what Christ has done, he has triumphed over us so that now wherever we go he uses us to tell others about the Lord and to spread the Gospel like a sweet perfume.” [LB]
Here in verse 14, Paul takes an image from the Roman world, seeing Jesus as the victorious, conquering general in a triumph parade. A Roman triumph parade was given to successful generals when returning from their conquests. Paul wanted the Corinthian Christians to realize that he was being led his general, Jesus Christ.  It is almost as if he sees Jesus' triumph parade winding its way through the whole Roman Empire, through the entire world. Incense, was also a common feature at the Roman triumph parade.  In Paul's mind, this fragrance is like the knowledge of God, which people can smell when the triumph parade winds by. The Fragrance of Christ!  It does not consist so much in what we do, but in our manner of doing it; not so much in our words or deeds, as in an indefinable sweetness, tenderness, courtesy, unselfishness, and desire to please others to their edification.  It is the breath and fragrance of a life hidden with Christ in God, and deriving its aroma from fellowship with Him. 

The Triumph Parade Means Different Things to Different People. Verses 15-16a
“As far as God is concerned there is a sweet, wholesome fragrance in our lives. It is the fragrance of Christ within us, an aroma to both the saved and the unsaved all around us. 16 To those who are not being saved, we seem a fearful smell of death and doom, while to those who know Christ we are a life-giving perfume.” [LB]
To the one we are the aroma of death to death, and to the other the aroma of life to life: The smell of incense burnt to the gods in a Roman triumph parade would be a great smell to a Roman.  But it would be a bad smell to a captive prisoner of war in the parade, who would soon be executed or sold into slavery. In the same way, the message of the gospel is a message of life to some and a message of condemnation to those who reject it (John 3:17-21). The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it.

Conclusion: Paul Characterizes His Ministry Based on His Integrity. Verses 16b-17
“But who is adequate for such a task as this? 17 Only those who, like ourselves, are men of integrity, sent by God, speaking with Christ’s power, with God’s eye upon us. We are not like those hucksters—and there are many of them—whose idea in getting out the Gospel is to make a good living out of it.” [LB]
Who is adequate/capable for these things?  When Paul thinks of the greatness of God's plan, he wonders who is sufficient to play a role in it.  "In himself, no one is.  But someone has to preach Christ and Paul proceeds to show that he is sufficient." This is a great work, first to consult the mind and will of God, and find it out by study and meditation; then faithfully to communicate it unto people, without any vain or corrupt mixtures (which do but adulterate the word preached); then to apply it to the consciences of those that hear us.  Who is sufficient for these things? that is, to discharge the office of the ministry in the preaching of the gospel, as men ought to preach it." Not like others who are preaching the Gospel; "adulterating" or "watering down" for their personal gains. Revelation 2:24
Parts of this study was culled from https://www.blueletterbible.org/Comm/archives/guzik_david/studyguide_2cr/2cr_2.cfm

Contributor: Isekhua Evborokhai

INTRODUCTION
At the tail end of Paul’s first letter to the Corinthians he had made plans to visit the church as we see in 1 Cor. 16: 5 – 7 – “I am coming to visit you after I have been to Macedonia first, but I will be staying there only for a little while. It could be that I will stay longer with you, perhaps all winter, and then you can send me on to my next destination. This time I don’t want to make just a passing visit and then go right on; I want to come and stay awhile, if the Lord will let me.”
Apparently, something happened and plans changed and the Corinthians started accusing him of being inconsistent and unreliable. It would also appear that the Corinthians accused Paul of employing worldly methods. Paul's policy of being all things to all men so that by all possible mean I might save some (1Cor9v22) would have invited some criticism too.
And so, he responds with his second letter; but important to note that he didn’t lash off addressing their accusations; he started off from verses 1-11 admonishing the church on how to handle difficulties. He even went as far as using himself as an example of his sufferings in Asia. This shouldn’t come as a surprise because Paul’s method and that of our Lord Jesus Christ has never been to be one-sided in rebuke. The approach has always been not to be overly critical. So, let’s step into the last few verses of Chapter One and into the first few verses of chapter 2 and learn some valuable traits of a genuine leader as Paul defends his integrity and ultimately his ministry!

PAUL’S INTEGRITY, SIMPLICITY AND WRITINGS DEFENDED. Read Verses 12 - 13
From Paul’s response, we can learn the following:
(a) People's consciences vary. Our conscience informs us if we live up to the standards of which we approve. Paul had very high standards informed as they were by Old Testament values and Christ's teaching. So even though his standards were high Paul could still affirm that his conscience was clear over the methods he used to evangelise and his conduct toward the Corinthians.
(b) The importance of integrity. Paul claimed that he behaved at Corinth with holiness and sincerity that are from God. At Corinth Paul behaved with godly simplicity with no intention to deceive anyone. What you saw was what you got and that is how we all should be! Because mostly, people see through our pretences and don’t just want to call us out! Paul also acted with godly sincerity. His motives were pure - perfectly transparent for all to see. He had the best interests of the Corinthians at heart. Paul didn't use the believers there for his own purposes - to acquire wealth, a following, status or adulation.
(c) God's help is better than worldly wisdom. When Paul ministered at Corinth for eighteen months he did not rely on worldly wisdom or his own wisdom. Paul relied on God's help when he took this message to wicked men and women in Corinth. He needed the Holy Spirit to enlighten, guide and empower if success was to accompany the gospel message. 1Cor2v4. This is how everyone in God's service should proceed. If we trust in our strength like Samson we shall come unstuck as surely as he did. We must rely on God alone for effectiveness in service
Paul also had to defend the criticism of his writings.
It also seems the Corinthians criticised Paul's letters in two respects:
(i.) They were not easy to read and consequently were hard to take in and instead of seeking to understand, they turned around and accused Paul of writing in “codes” (in some instances, you and I will agree with them)
(ii.) It was sometimes difficult to discern Paul's meaning. Topics such as an apostle's rights in 1Cor 9 where he argued that God's servants should be paid but refused to accept payment himself. Meat sacrificed to idols where he told the Corinthians not to eat it if by so doing they would offend the weaknesses of another but then asserted: “For why should my freedom be judged by another's conscience.” 1Cor10v29. or his teaching on a woman's role in the church and hair covering that still confuses some Christians to this day.
Here is how Apostle Peter put it in 2 Pet.3:15-16
“and consider that the longsuffering of our Lord is salvation—as also our beloved brother Paul, according to the wisdom given to him, has written to you, as also in all his epistles, speaking in them of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures.”
So, Paul’s response was:
“My letters have been straightforward and sincere; nothing is written between the lines! And even though you don’t know me very well (I hope someday you will), I want you to try to accept me and be proud of me as you already are to some extent; just as I shall be of you on that day when our Lord Jesus comes back again.”
Paul’s response implied that with a bit of effort they should be able to take in what he wrote and by trying hard would eventually fully understand it. He expected that the time he spent with them 18 months was enough for them to have grown above those who need spoon feeding. And that it is wrong when we come across a difficult passage in the New Testament not to make a concerted attempt to understand it.

PAUL DEFENDS THE CRITICISM OF HIS DECISION – Read Verses 14 - 18
It is possible that one of the reasons the church at Corinth criticised Paul for changing his travel plans was because they needed his presence to clarify matters. It is evident from 2Cor1v15 to 2Cor2v4 that Paul made a promise to visit the church at Corinth on his way to Macedonia and then on his way back from Macedonia. In 1 Cor.16:5-7, he promised two visits – the first on his way to Macedonia and the second on his return. It would appear that he deliberately postponed visiting them on his return leg and so, the Corinthians criticised him severely for changing his plans and breaking his promise. And that his “yes” was not “yes” and his “no” was not “no.”
So, Paul again responded in verses 14-18. In verses 14 & 15 you could sense Paul’s disappointment in the Corinthian church when he first said: “And even though you don’t know me very well (I hope someday you will), and then in verse 15: “It was because I was so sure of your understanding and trust . . . “Apparently, that was not the case; the Corinthian didn’t understand, neither did they trust Paul.
He assured the Corinthians of his good intention. He planned to visit them twice for their benefit. And then in verse 17, he expressed another hint of disappointment. "Then why, you may be asking, did I change my plan? Hadn’t I really made up my mind yet? Or am I like a man of the world who says yes when he really means no. He asserted he wasn't the sort of person to make a promise with no intention of keeping it."

VERSES 19 - 24 PAUL EXPLAINS HIS DECISION.
Before Paul explained his decision, he importantly connected his ministry with that of Jesus Christ; since it was Jesus they had been preaching about and He, Jesus isn’t one to say yes when he means no; and He always does exactly what he says. He then quizzed them; “when Silas and Timothy and I proclaimed Jesus among you, did you notice any yes-and-no, on-again, off-again waffling? Wasn’t it a clean, strong Yes?” And then in verse 23b - 24 Paul admitted that he broke his word and changed his plans because he couldn't bear any more unpleasantness. “I call upon this God to witness against me if I am not telling the absolute truth: the reason I haven’t come to visit you yet is that I don’t want to sadden you with a severe rebuke.  24 When I come, although I can’t do much to help your faith, for it is strong already, I want to be able to do something about your joy: I want to make you happy, not sad.”

CONCLUSION - 2 Corinthians 2:1-4
Paul made the first visit on the way to Macedonia, but it was painful for both him and the Corinthians because it was full of confrontation as some of them found it difficult to come to terms with everything he wrote; thus, certain issues remained unresolved and disagreements persisted that the Corinthians would have wanted resolved. But Paul was convinced that if he made a return visit it would be another painful one. 2Cor2vs1 says: “No,” I said to myself, “I won’t do it. I’ll not make them unhappy with another painful visit.”
You see, when he wrote his first letter, it was in the hope that the Corinthians would straighten things out. “That is why I wrote as I did in my last letter, so that you will get things straightened out before I come. Then, when I do come, I will not be made sad by the very ones who ought to give me greatest joy.” 2Cor2v3. But that wasn’t the case. Instead, his confidence that the Corinthians would respond positively to his letter was misplaced. “I had confidence in all of you, that you would all share my joy.” 2Cor2v3. He also didn't enjoy pointing the church to their errors and malpractices as we see in 2Cor2v4a. “Oh, how I hated to write that letter! It almost broke my heart, and I tell you honestly that I cried over it.”
This was clearly a difficult situation Paul found himself. His decision to skip his return visit was clearly for the mutual benefit of both parties but he didn’t explain that in the message sent to the Corinthians through Titus from Ephesus (2Cor2vs3-9). But he was sincere in the explanation of his decision. He didn’t slap his authority over them as we will see these days

Parts of this study was culled from http://www.jrtalks.com

Contributor: Leye Olayiwola

Introduction:

Last week, we concluded on the first letter of Paul to the church in Corinth. In the 16th chapter of the first letter, Paul gave general advice on charitable giving and his intention to visit and fellowship with the brethren. As is customary of the apostle, he admonished the brethren to stand strong in their faith and to do all things with love. Apostle Paul concluded his letter to the Corinthian brethren by praying and reiterating his love for the brethren. Today, we will continue our study of the first chapter of the second epistle of Apostle Paul to the Corinthian church.

1. The Salutation (verses 1-2)
• Paul gives the church one of his standard greetings. Grace refers to that unmerited favor of God toward unworthy sinners that leads to peace in their hearts (i.e., God’s peace that he possesses in himself), in their relationship with God, and also in their relationships with others.

2. God’s comfort and reason for His comfort (verses 3-5)
• Paul starts this section off by ascribing blessing to God. While this opening was a typical way a Jew approached God it was nonetheless an expression of deep piety and reverence. But here, as in Ephesians 1:3 and 1 Pet 1:3, God is specifically identified as the God and Father of our Lord Jesus Christ.
• God is to be praised for many reasons, for all that He is and does, and the sheer greatness of His being (Ps 145:3), his love (Ps 86:15), faithfulness (Lam 3:22-23), strength (Isa 41:10), and inscrutability (Romans 11:36). Here Paul, in light of his deliverance from deadly circumstances in Asia minor reflects on and gives thanks to God for his immeasurable mercy. In fact, he calls God the Father of mercies (note the plural, “mercies”) and the God of all comfort (Mic 7:19; Isa 40:1; 66:13). God’s mercy is His pity upon us in our helpless (though not necessarily innocent) state and it results in his comfort being shown to us. Paul had experienced that deep compassion of a father who gives mercy a totally new name and who loves a needy son and extends mercy to him in the midst of his struggles (Rom 5:1-5: God has poured out his love into our hearts…”). He comforted the apostle undoubtedly through the Holy Spirit and ultimately by delivering him from the deadly peril (v. 11).
• God does not pick and choose when he will comfort us. Further, there is never a time when we deserve his special presence in mercy. Remember it is according to his mercies—which are many—and in all our affliction or in every affliction we go through. You may have sinned and as a result suffering the consequences, but God will nonetheless draw near to you to comfort you if you allow him.
• So why does God comfort us in all our afflictions? One reason he does this is so that we can comfort others who are in affliction with the comfort by which we were comforted by God. In other words there is a reason why God comforts us. To be sure it is so that we ourselves experience his love and help, but he also wants us as Christians to be conduits of that love, not storehouses. Once we have experienced God’s compassion and comfort in the midst of a trial we are better equipped to minister that same comfort to others. We know what it takes, by the grace of God, to help others who are suffering. This is at the heart of the gospel.
• Paul gives the reason why the argument of verse 4 is true. It is true because just as the sufferings of Christ overflow toward us, so also our comfort through Christ overflows. The sufferings of Christ do not refer to any suffering Messiah endured on the cross en route to securing our redemption. Rather, they refer to the sufferings Paul underwent in the context of his apostolic ministry, that is, suffering for Christ which in fact every Christian encounters as a result of living godly. They are Christ’s sufferings since they come as a result of his life in us. Indeed, as he lives in us in the current expression of the kingdom, he endures them with us until they are completed. But as the sufferings overflow so also our comfort through Christ overflows. But, Paul says, the more I suffer the more I experience comfort through Christ. The particular emphasis here is on the experience of comfort in the midst of suffering, not being comforted by being removed from suffering. Though God did save Paul from such a deadly peril (1:8-11), he was nonetheless comforted in the midst of the trial.

3. Learning from Apostle Paul’s Experience (verses 6-7)
• Two points must be noted in v. 6. First, Paul’s afflictions in the course of his ministry of preaching the gospel for Christ result in the salvation of those who hear the message. This, of course, included the Corinthians. Thus they owe their salvation—which brought them comfort and the experience of God’s presence—as it were, to the suffering of the apostle.
• Second, the fact that Paul is comforted in his trials, demonstrates to the Corinthians that they too can be comforted by God. The mention of this fact, though we are ignorant of the particular afflictions of the Corinthians, awakens them to the possibility of God’s comfort. The end result is that everything God did through Paul was both for his benefit as well as the benefit of the Corinthians.
• Since the sufferings Paul refers to are unique to the Christian—sufferings the Christian undergoes in consequence of being a Christian in a fallen world—and the Corinthians are sharing in these sufferings, Paul is confident that the church will also share in a similar comfort; Paul is ultra confident that God will minister his comfort to them. The implication is that they too will be able to comfort each other in the trial they are enduring.

4. Hardships In Asia (verses 8-11)
• With the use of a common formula in Pauline writing, the apostle says for we do not want you to be unaware, brothers and sisters. Paul wants them to know the affliction that happened…in Asia, that he and others were burdened excessively, beyond their strength, so that they despaired even of living. The word for connects this paragraph, namely, vv. 8-11, with vv. 3-7 in the following way: since they can share in his sufferings and comfort he tells them about his great struggle in Asia. No one knows precisely what hardship Paul faced in Asia but some school of thoughts are;
a) Fighting wild beasts in Ephesus (1 Cor 15:32);
b) Riots at Ephesus instigated by Demetrius the silversmith (Acts 18:23-41)
c) Deadly sickness of some kind (2 Cor 1:9)
d) Trial in Asia due to the Jews who gave him a great deal of grief (Acts 20:19)
Although we cannot know for certain what the struggle was, it nonetheless brought Paul to his knees—so to speak. He was burdened beyond his ability to endure, beyond his strength, with the result that he despaired of life.
• Paul says that he felt as if the sentence had been passed and death was the verdict. At least this is the place he had come to in his own thinking. He thought for sure that there was no way out whatsoever and that death was inevitable. But, after the entire affair was over he said that God permitted it so that we (he and others with him) would not trust in ourselves but in God who raises the dead. Paul had come to view all of his life in the sovereign hands of God and his good purposes. He knew that God had permitted all of his affliction to occur for many reasons, one chief one being the apostle’s dependence on God.
• Paul is convinced that God delivered him, and those with him, from so great a risk of death and that he will continue to do so in the future. But he wants the Corinthians to know that such deliverance comes about when God’s people pray and petition him in such cases. But the prayer is for more than mere deliverance; it is also for the whole work of proclaiming the gospel and all that such an enterprise entails. The end result of such prayer and “help” is that many will give thanks to God on behalf of his gracious gift of deliverance for Paul and His advancement of the gospel.

Conclusion:
As Christians, we have, by virtue of becoming a Christian, learned to rely on Christ and not ourselves. We learned that through conversion. But the lesson really never ends and in certain ways is greatly accelerated when we suffer. The deeper the suffering, the deeper the despair. The deeper the despair, the deeper the feelings of death. The deeper the feelings of death, the deeper our cry goes forth to the one who can save us from death. What does all this produce: a greater God-given ability to comfort others who are suffering.

Most parts of this study was culled from bible.org

Contributor: Isekhua Evborokhai

INTRODUCTION
The journey through the first letter Apostle Paul wrote to the Corinthians has been a rather exciting and enriching one. In this final “salutation” chapter, terror and tenderness are strangely mingled in his parting salutation, written by Paul’s own hand. He has been obliged, throughout the whole epistle, to assume a tone of remonstrance abundantly mingled with irony and sarcasm and indignation. He has had to rebuke the Corinthians for many faults, party spirit, lax morality, toleration of foul sins, grave abuses in their worship even at the Lord’s Supper, gross errors in opinion in the denial of the Resurrection. In today’s study, we shall learn a lot from this parting salutation.

Verses 1-4 Directions About Some Charitable Collection to Be Made In The Church
In this chapter, Paul begins with directing the Corinthians about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Co. 8:13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. The good examples of other Christians and churches should excite in us a holy emulation.
In verse 2 Paul teaches us how to form the habit of giving without being under pressure. Each person should set aside any amount he/she could spare from time to time, and by this means make up a sum for this charitable purpose.
When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others.
Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Paul’s intention when in he said “I will send whomever you approve with letters [of authorization] to take your gift [of charity and love] to Jerusalem;” was not to meddle with their contributions without their consent. We should not only charitably relieve our poor fellow-Christians but do it in such a way as will best signify our compassion to them and care of them.

Verses 5 – 9 The Visit, The Work and The Challenges
In this passage the apostle notifies and explains his purpose of visiting them,
His purpose: he intended to pass out of Asia, where he now was and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, v. 5, v. 6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them.
The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty.
In verse 7 he adds, “if the Lord permits”: This shows that though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that, James. 4:15 . It is not in us to effect our own designs, without the divine leave. It is by God’s power and permission, and under his direction, that we must do everything.
However, he intends to continue to stay in Ephesus for a while because a great door, and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom.
Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage.

Verses 10 -12 Recommendation of Timothy to Them, And Apollos’ Intended Visit
Here the apostle recommends Timothy to them. He bids them take care that he should be among them without feat. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them.
He warns them against despising him. Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect. Timothy was employed in the same work as Paul, and acted in it by the same authority, v. 10. He did not come on Paul’s errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore, to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul’s Lord and theirs. Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect.
Next, he informs them of Apollos’s purpose to see them. Though one party among them had declared for Apollos against Paul, yet Paul did not hinder Apollos from going to Corinth in his own absence, instead, he encouraged him to go. He had no suspicions of Apollos.

Verses 13 – 18   Admonishment onto Watchfulness, Constancy, Charity, And Paying Due Regard to Fellow Labourers In Their Work
In this passage the apostle gives some general advices;
1. That they should watch (v. 13), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch.
2. He advises them to stand fast in the faith, to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it—stand for the faith of the gospel, and maintain it even to death
3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution.
4. He advises them to do everything in charity: Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, James. 1:24.
He gives further advice on how they should behave towards those that had been faithful in the service of God. He gives us their character
(1.) The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was.
(2.) He mentions Stephanas, and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied the deficiencies of the church towards him, and by so doing refreshed his spirit and theirs, v. 17, v. 18. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians.

Verses 20 – 24 Conclusion: Solemn Admonition and Good Wishes
And in this last solemn warning he traces all these vices to their fountainhead-the defect of love to Jesus Christ-and warns of their fatal issue. ‘Let him be Anathema.’
But he will not leave these terrible words for his last. The thunder is followed by gentle rain, and the sun glistens on the drops; ‘The grace of our Lord Jesus Christ be with you all.’ Nor for himself will he let the last impression be one of rebuke or even of warning. He desires to show that his heart yearns over them all; so he gathers them all-the partisans; the poor brother that has fallen into sin; the lax ones who, in their misplaced tenderness, had left him in his sin; the misguided reasoners who had struck the Resurrection out of the articles of the Christian creed-he gathers them all into his final salutation, and he says, ‘Take and share my love-though I have had to rebuke-amongst the whole of you.’

Parts of this study was culled from biblestudytools.com

Contributor: Isekhua Evborokhai

INTRODUCTION
In last week’s study titled The Order of Resurrection, we learnt that because Christ resurrected, He became the first fruit of you and I who will also resurrect! We used the parallels of planting a dead seed and the fruit it bears to explain how different our resurrected bodies will be from our earthly bodies. In today’s study, we shall be looking at the concluding 9 verses of chapter 15. In these verses of scripture, the Apostle Paul concludes his glorious teaching on the resurrection. These closing verses are a climactic song of victory, a kind of symphony. It’s a symphony in three movements. The first movement celebrates the future transformation of our bodies while the second movement celebrates the future termination of sin. The final movement celebrates the future compensation of our work.

VERSES 50 – 53: CELEBRATING THE FUTURE TRANSFORMATION OF OUR BODIES 
“Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. 51 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality.”

In these first four verses, Paul explains that an earth suit, a natural human body consisting of flesh and blood as we know it, is unsuitable for heaven. Hence, those believers still alive when Jesus returns at the rapture will receive their new bodies by transformation rather than by resurrection. Our earthly bodies made of flesh and blood cannot get into God’s Kingdom. Because perishable bodies are not the right kind to live forever. Our “appearance” and “attire” must meet certain standards to enter heaven! That is the way heaven is. Heaven is a place where there is no pain, no sorrow, no sickness, or death. These perishable bodies that we possess here on earth are not suited for heaven because they are prone to these.
We must receive “imperishable” or “ageless” bodies. They must be changed into a glorified state so that we can live in God’s presence before His perfection, holiness, and beauty.
He goes further to talk about a mystery; something that had not been taught by any other apostle or the Lord Himself; he was referring to a revelation the Lord must have showed him; a newly revealed truth! The “mystery” is what is called the rapture of the church. There will be a generation of Christians that will inherit their glorified bodies without having to “sleep” or die. 1 Thessalonians 4:15
Paul continues his description of the rapture in 15:52a and explains that the transformation of our bodies will take place “in a moment, in the twinkling of an eye at the last trumpet.” This transformation will not be a gradual process but instantaneous. You hear the blast of a trumpet, and in the time that you look up and blink your eyes—it’s over.

VERSES 54-57: CELEBRATING THE FUTURE TERMINATION OF SIN
“54 So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: “Death is swallowed up in victory.”55 “O Death, where is your sting? O Hades, where is your victory?” 56 The sting of death is sin, and the strength of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.”

The resurrection of dead believers and the transformation of living believers signal the death of death. In verse 55, the apostle refers to Isa 25:8 and Hosea 13:14; two scriptures that both mock death! And then he goes further to show reveal some vital truths in verses 56 & 57.
Death is not supposed to have any power over us; but it is sin that makes death so frightening and the guilt that the law invokes gives sin its destructive power. But since we have experienced redemption from sin by Christ then we can face death without its sting. It would only be a transition from earth to heaven.
This reality ought to cause us to break out in thanksgiving, as Paul did in verse 57 when he said: “but thanks be to God, who gives us the victory through our Lord Jesus Christ.”
The verb “gives” is in the present tense. Literally, God keeps on giving us victory through our Lord Jesus Christ.

VERSE 58: CELEBRATING THE FUTURE COMPENSATION OF OUR WORK ON EARTH
“Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.”

Paul concludes his discussion of the resurrection with an exhortation to be faithful in the present; telling us how these truths relate to our daily lives.  In this verse, he answers the concerns expressed in verses 1-2

The phrase “my beloved brethren” demonstrates Paul’s love for the Corinthians, despite the deficiencies in their theology and their behavior.31 This should compel us to love one another despite our theological differences. Paul was dealing with Christians that were waffling on their own bodily resurrection. Yet, despite their erroneous theology Paul continued to love them.
After affirming his readers, Paul gives further instructions: What we should be (steadfast and immovable), what we should do, (“abound”) and what we should know (that our labour is not in vain in the Lord.)
1. What we should be: Paul commands us to “be steadfast, immovable.” - Like the Corinthians we are prone to be impatient, easily discouraged, and lazy. We let the circumstances of life blow us out of the water. We allow financial setbacks or job problems to depress us. Yet, Paul says, “Get a grip on the resurrection and on God’s final plan for believers, and you will not be so readily shaken.” We will be firmly rooted in what we know to be true about life and death because we have confidence in the resurrection. It gives solid footing. We won’t be swayed by every idea that comes along about this life and the afterlife. We can stand firm. We know who we are, why we’re here on earth, and where we’re headed in the future.
2. What we should do: Paul urges us to be “always abounding in the work of the Lord.” The verb “abounding” pictures something flowing over the edges on all sides. If we want to hear Jesus say, “Well done, good and faithful servant,” we need to give ourselves fully to the work of the Lord. Consistently and continuously.
3. What we should know: Paul encourages us to know (and keep in mind) that our labour is not in vain in the Lord. so, throw yourselves into the work of the Master, confident that nothing you do for him is a waste of time or effort. He is a Rewarder! (Heb. 11:6, Heb.6:10)

CONCLUSION
Now that we know that the resurrection brings us to a quality and a dimension of life that is a lifting to a higher, more free, and a more marvellous dimension of existence than we have ever known; we should also remember that death is a tool, and only our enemy on this earth. Just beyond the “curtain”, it becomes our friend. That is why the elderly at the point of death are “mostly” at peace. (The label “Death” is still on the bottle, but the contents are “Life Eternal.”)
Death is not the end of the road; but only a bend. Psalms 116:15 says: “Precious in the sight of the Lord is the death of His (godly ones)”
We should change the way we see death; because the death and burial of our earthly bodies is not an unfortunate circumstance; it is a necessity if you want to enter heaven! God sees death as a passage from earth to heaven for Him to enjoy perfect, eternal, delightful fellowship with each of His redeemed children. And that is how we should see it too; as an opportunity to truly rest from all the hard work and be with God! For Christians, death is a transfer, a promotion; it's on to better things; no more problems. The Bible assures us that death is not a tragedy but a triumphal entry into heaven. Revelation 14:13 says:
'I heard a voice out of Heaven, "Write this: Blessed are those who die in the Master...how blessed to die that way!" "Yes," says the Spirit, "and blessed rest from their hard, hard work. None of what they've done is wasted; God blesses them for it all in the end’
The truth is that even after reading scriptures like these we remain afraid of death because of sin. It is sin that gives death its sting and makes it painful! When death comes, there is nothing we can do about it. But by the life we have lived on earth, we can die by death's sting or use death as a transition-channel to heaven to the beginning of a glorious everlasting life!

Parts of this study was culled from Bible.org

Contributor: Isekhua Evborokhai

INTRODUCTION
In the conclusion of last week’s study in verse 19, Paul mentioned six things; six history-changing facts that would have followed if Jesus had not risen from the dead. They are: (1) Our preaching is vain; (2) our faith is empty; (3) the apostles are made to be liars; (4) our sin still remains unatoned for; (5) death has triumphed over our loved ones; and (6) life itself is made utterly miserable.
But thank God for the following verses beginning from verse 20!

Verses 20-28 The Last Enemy Destroyed
“But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For as by a man came death, by a man has come also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.” 24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God[a] has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. 28 When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all."

Twice, Paul mentioned "first fruits." What he refers to here is the ritual given to the Israelites in Leviticus 23:9-14, where on the Feast of Unleavened Bread, which followed the Passover, the day after the Sabbath, there would be the offering of the first fruits of the barley harvest. The Jews were commanded to bring a sheaf of grain, the first of the harvest, to the priest, who would wave it before the Lord on the first day of the week after Passover. Jesus celebrated First Fruits in the appropriate manner by rising from the dead on that day. He also gave the Father His Proper First Fruits offering; graves were opened and dead people rose and were seen after His resurrection in Jerusalem (Matt. 27:53). Paul's argument is that not only did Jesus rise from the dead on the exact day predicted by the ritual, but, furthermore, his resurrection is a sample and a guarantee of the entire "harvest" of resurrection, which would include ours as well. Jesus was the first human being ever to be resurrected from the dead.
What about Lazarus and a number of others who were raised from the dead? Yes, they did return from the dead, but they were not resurrected. There is a difference! Resurrection means more than merely coming back to life. They were resuscitated; brought back to the same life they left. But resurrection does not do that. Resurrection brings us to a quality and a dimension of life we have never lived before. It is not simply a return to existence as we know it now; it is a lifting to a higher, more free, more marvellous dimension of existence than we have ever known. Jesus was the first one, therefore, to be resurrected from the dead. It was the same Jesus, he came in the same body, but he came back to a different level of life.
Paul goes further; "For as by a man came death, by a man has come also the resurrection of the dead." Death passed upon our race because of the fall of Adam, so all who are part of the new creation, the new race in Christ, shall also participate in the resurrection of the dead. As Paul says, "For as in Adam all die, so also in Christ shall all be made alive." Now he is talking about believers, those who have already fallen asleep in Christ. In Verse 18 he says, "Then those also who have fallen asleep in Christ ..."; in Verse 20 he speaks of "those who have fallen asleep"; and in Verse 23, "those who belong to Christ." So when he says, "in Adam all die," he is not talking about the unbelieving world, although it is true that they all die in Adam, but he is talking particularly about believers. Believers die because, as far as their bodies are concerned, they are part of the race of Adam, and that is why we are not caught up into glory immediately. But, also, we are "in Christ," and those "in Christ shall all be made alive." This is his argument. By man came the breakout from Eden; by man came also the breakthrough back into Paradise, by means of resurrection. What he is really saying then is that resurrection is just as certain as death.
Beginning in Verse 24, the apostle moves on to that final scene, to the time when Christ has returned into time and reigned already for 1,000 years of millennial peace and righteousness on the earth. He will have completed his work, subdued his enemies, cast the devil and death and Hades into the lake of fire (as we read in the book of Revelation), and then delivered the kingdom back to the Father.
Now the apostle says, "The last enemy to be destroyed is death." This can be seen to be true in both an individual and a universal sense. Universally, death is never going to disappear from this earth until we come to that moment, described in the book of Revelation, when a new heaven and a new earth come into existence. But there is coming a time when this body will die, and death then is destroyed for us. "The last enemy to be destroyed is death." Once we pass through the experience of death into resurrection, like our Lord himself, we shall never die again; that is the wonderful statement. Christ having once died, Paul says in Romans, never dies again, and we share his existence. He is the first fruits of the great harvest of which we are a part.

Verses 29-34 (MSG) - Effects of Denying the Resurrection
“29 Why do you think people offer themselves to be baptized for those already in the grave? If there’s no chance of resurrection for a corpse, if God’s power stops at the cemetery gates, why do we keep doing things that suggest he’s going to clean the place out someday, pulling everyone up on their feet alive? 30-33 And why do you think I keep risking my neck in this dangerous work? I look death in the face practically every day I live. Do you think I’d do this if I wasn’t convinced of your resurrection and mine as guaranteed by the resurrected Messiah Jesus? Do you think I was just trying to act heroic when I fought the wild beasts at Ephesus, hoping it wouldn’t be the end of me? Not on your life! It’s resurrection, resurrection, always resurrection, that undergirds what I do and say, the way I live. If there’s no resurrection, “We eat, we drink, the next day we die,” and that’s all there is to it. But don’t fool yourselves. Don’t let yourselves be poisoned by this anti-resurrection loose talk. “Bad company ruins good manners.” 34 Think straight. Awaken to the holiness of life. No more playing fast and loose with resurrection facts. Ignorance of God is a luxury you can’t afford in times like these. Aren’t you embarrassed that you’ve let this kind of thing go on as long as you have?”

The first part of verse 29 is an interesting read. “. . . what do people mean by being baptized on behalf of the dead?” This is what some religions have erroneously adopted and people go and baptize on behalf of someone who was dead; claiming then that the dead person has fulfilled the requirements of salvation in the after world and can enjoy further spiritual benefits in the spiritual realm. Historically, just north of Corinth was a city named Eleusis. This was the location of a pagan religion where baptism in the sea was practiced to guarantee a good afterlife. The Corinthians were known to be heavily influenced by other customs. It is probable that the Corinthians were being influenced by the religious practices found at Eleusis where baptism for the dead was practiced. So, Paul used this example from the pagans in 1 Cor. 15:29, when he said, "...if the dead are not raised, then why are they baptized for the dead?" Paul did not say we. This is significant because the Christian church was not practicing baptism for the dead, but the pagans were. Paul's point was simple. The resurrection is a reality. It is going to happen when Jesus returns. Even the pagans believe in the resurrection, otherwise, why would they baptize for the dead? He then continued to rhetorically ask: “Why are we (the apostles) in danger every hour?

Verses 35-49 (MSG) - Parallels in nature help us to grasp the truths of the resurrection
(35-41) “Some skeptic is sure to ask, “Show me how resurrection works. Give me a diagram; draw me a picture. What does this ‘resurrection body’ look like?” If you look at this question closely, you realize how absurd it is. There are no diagrams for this kind of thing. We do have a parallel experience in gardening. You plant a “dead” seed; soon there is a flourishing plant. There is no visual likeness between seed and plant. You could never guess what a tomato would look like by looking at a tomato seed. What we plant in the soil and what grows out of it don’t look anything alike. The dead body that we bury in the ground and the resurrection body that comes from it will be dramatically different. (39-41) You will notice that the variety of bodies is stunning. Just as there are different kinds of seeds, there are different kinds of bodies—humans, animals, birds, fish—each unprecedented in its form. You get a hint at the diversity of resurrection glory by looking at the diversity of bodies not only on earth but in the skies—sun, moon, stars—all these varieties of beauty and brightness. And we’re only looking at pre-resurrection “seeds”—who can imagine what the resurrection “plants” will be like!
(42-44) This image of planting a dead seed and raising a live plant is a mere sketch at best, but perhaps it will help in approaching the mystery of the resurrection body—but only if you keep in mind that when we’re raised, we’re raised for good, alive forever! The corpse that’s planted is no beauty, but when it’s raised, it’s glorious. Put in the ground weak, it comes up powerful. The seed sown is natural; the seed grown is supernatural—same seed, same body, but what a difference from when it goes down in physical mortality to when it is raised up in spiritual immortality!
(45-49) We follow this sequence in Scripture: The First Adam received life, the Last Adam is a life-giving Spirit. Physical life comes first, then spiritual—a firm base shaped from the earth, a final completion coming out of heaven. The First Man was made out of earth, and people since then are earthy; the Second Man was made out of heaven, and people now can be heavenly. In the same way that we’ve worked from our earthy origins, let’s embrace our heavenly ends.