The Doctor Is In

the book of 2 corinthians chapter five XVI

"For Christ's love compels us, since we have reached this conclusion: If One died for all, then all died. And He died for all so that those who live should no longer live for themselves, but for the One who died for them and was raised" (2 Corinthians 5:14-15 HCSB).

While "...the love of Christ compels us..." seems to be a relatively straightforward idea, it may be more difficult to grasp what follows: "If One died for all, then all died."

First, we can say the "One" who "died for all" in this passage is an obvious reference to Jesus and His sacrificial death. But what are we to make of the subsequent conclusion: "If One died for all, then all died"? Well, its often been said that Scripture is the best commentary on itself. In light of this, we can turn to another of Paul the Apostle's Biblical letters to gain insight on this question...

"I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20).

These passages tell us that those who receive Christ essentially "die" with Him. In this sense, those who accept Jesus' atoning, substitionary death consent to the end of a self-interested life in exchange for a Christ-oriented life. As Paul will later go on to say within this chapter, "Therefore, if anyone is in Christ, he is a new creation; old things have passed away, and look, new things have come" (2 Corinthians 5:17 HCSB).

One commentator offers a further observation on this passage...

"How did Jesus die for all? In the sense that His death is able to save all who will come to Him and is a demonstration of God’s love to all; but not in the sense that all are saved because Jesus died (which is the false doctrine of universalism). However, it is probable that in this context Paul means 'all the saved' when he says all.

There is no doubt that there is a sense in which Jesus died for the whole world: And He Himself is the propitiation for our sins, and not for ours only but also for the whole world (1 John 2:2). But the all Paul mentions here is probably 'all the saved,' because he also writes then all died. It can only be said that those who join themselves to Jesus by faith have spiritually died and risen again with Him (Romans 6:1-6)." ₍₁₎

(1) Guzik, Dave 2 Corinthians 5 – Ambassadors for Christ https://enduringword.com/bible-commentary/2-corinthians-5/

the book of 2 corinthians chapter five XV

"For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again" (2 Corinthians 5:14-15).

Its interesting to consider the motivational forces that drive others. For instance, some are compelled by anger or a quest for vindication. Others are motivated by a desire for recognition, validation, or popularity. Then there are those who are driven by the pursuit of financial wealth. But here in 2 Corinthians 5:14-15, Paul the Apostle identifies the greatest motivational cause for action: "Christ's love compels us" (HCSB),

This tells us that the defining qualities of Christ's self-sacrificial love should govern the choices and decisions we make. Some of those qualities are expressed by the definition of love found in 1 Corinthians 13:4-7...

"Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance" (NLT).

Nevertheless, a closer inspection of Jesus' life and ministry reveals several instances where He engaged in responses, characterizations, and behaviors that others may have perceived to be unloving. Perhaps the most famous example is found in John 2:13-17...

"When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money.

So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, 'Get these out of here! Stop turning my Father's house into a market!' His disciples remembered that it is written: 'Zeal for your house will consume me'" (NIV).

With these things in mind, we can say that "Christ's love" is not simply limited to an emotional sentiment or the outward display of affection. Instead, it can be characterized by a mindset that seeks what is best from a Biblical perspective. If we are truly motivated by the kind of love that Jesus demonstrates for us, ₍₁₎ then our actions should follow accordingly.

(1) See Hebrews 10:5-10, John 6:38-40, and Philippians 2:5-8

the book of 2 corinthians chapter five XIV

"For if we are beside ourselves, it is for God; or if we are of sound mind, it is for you" (2 Corinthians 5:13).

The expression "beside ourselves" is a phrase that literally means "out of one’s mind" or "insane." ₍₁₎ Paul the Apostle was quite familiar with this allegation for this was a charge that was once leveled against him. That account is recorded in the New Testament book of Acts and involves Paul's courtroom appearance before a Roman procurator named Porcius Festus and another ruler named Herod Agrippa II...

"Now as he thus made his defense, Festus said with a loud voice, 'Paul, you are beside yourself! Much learning is driving you mad!' But he said, 'I am not mad, most noble Festus, but speak the words of truth and reason. For the king, before whom I also speak freely, knows these things; for I am convinced that none of these things escapes his attention, since this thing was not done in a corner. King Agrippa, do you believe the prophets? I know that you do believe.'

Then Agrippa said to Paul, 'You almost persuade me to become a Christian.' And Paul said, 'I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am, except for these chains'" (Acts 26:24-29).

Of course, Paul was not the only Christian to stand accused of insanity for even Jesus withstood a similar charge (see Mark 3:21). On the other hand, Paul's commitment to minister to a group of people who often seemed to have little appreciation for him (like the Corinthians) may have led a casual observer to conclude that he was crazy. The problem was that a person who held that opinion was someone who didn't have all the facts.

You see, Paul's commitment to ministry had its origin in God's calling on his life. In a similar manner, others may question the wisdom of investing in a ministry that no seemingly right-minded person would ever undertake as we seek to fulfill God's calling. However, a commitment to follow God's clear direction is always the right choice no matter how foolish it may appear to others.

As one commentary explains...

"Would a sane person willingly face a riotous mob intent on destroying him? (Act_19:30; Act_21:35-40) Who would be crazy enough to walk back into a city in which he had just been stoned and dragged out? (Act_14:19-20) Only a person who was utterly devoted to God would show so little regard for himself. Such a man was Paul" ₍₂₎

(1) G1839 existemi https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1839

(2) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [p.567]

the book of 2 corinthians chapter five XIII

"Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences. For we do not commend ourselves again to you, but give you opportunity to boast on our behalf, that you may have an answer for those who boast in appearance and not in heart" (2 Corinthians 5:11-12).

Paul the Apostle had no desire to gloat over his ministerial accomplishments. However, he did have a strong interest in providing the Corinthians with the means to properly evaluate his ministry and respond to those who assessed him on the basis of style rather than substance. ₍₁₎ To accomplish this, Paul returned to a recurring theme within this chapter: "What we are is plain to God..." (NIV). We can illustrate this idea by turning to a seemingly unconventional source: the Biblical book of Revelation.

The book of Revelation is famous for its description of the final triumph of good over evil. But what may be less well-known are the seven messages from Jesus to various first century churches that appear in Revelation chapters two and three. While each of those messages are different, there is one phrase that is common among them: "I know your works" or "I know everything you have done" (CEV) (Revelation 2:2, 2:9, 2:13, 2:19, 3:1, 3:8, 3:15).

There is an important connection between these apparently unrelated portions of Scripture. You see, its impossible to keep a secret from Someone who knows all things -and the realization that Jesus knows every private thought, every hidden motive, and everything we've ever done may be quite alarming. This can be especially true of those who have yet to have their sins forgiven by Him.

On the other hand, let's consider a scenario where someone made a God-honoring decision but failed to receive credit for it. Perhaps there was a time when no one seemed to care about the fact that he or she acted in a just and righteous manner. Or maybe there was a situation where he or she might have retaliated against another person but avoided doing so in recognition of Jesus' teaching on that subject (see Luke 6:31-36).

It may be easy to assume that no one is watching when we choose to do the right thing. It doesn't take much effort to fall into the mistaken belief that no one really cares if we seek to follow a God-honoring course of action. But Someone is watching and Someone does care. No matter what the situation, Jesus knows everything we have done- and what we are is plain to God.

the book of 2 corinthians chapter five XII

"Therefore, because we know the fear of the Lord, we seek to persuade people. We are completely open before God, and I hope we are completely open to your consciences as well.

We are not commending ourselves to you again, but giving you an opportunity to be proud of us, so that you may have a reply for those who take pride in the outward appearance rather than in the heart" (2 Corinthians 5:11-12 HCSB).

There is a seemingly inconsequential word within this passage that is more important than it may appear. That word is "therefore."

You see, this transitional word alerts us to the fact that the author is about to summarize and apply the concepts he established within the preceding verses. In this instance, the knowledge that he would be held to account for his choices and decisions prompted the following response from Paul the Apostle: "We know what it means to fear the Lord, and so we try to persuade others" (GNB).

Today, the word "fear" is often associated with a feeling of apprehension or the state of being afraid. But lets consider Jesus' use of this word within the New Testament Scriptures and see how it might influence our thinking regarding this verse...

"And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him! (Luke 12:4-5).

We should note how Jesus separated the words "afraid" and "fear" within these verses: "...do not be afraid of those who kill the body..." but "...Fear Him who, after He has killed, has power to cast into hell..." This tells us that the word "fear" should be understood to refer to an attitude of reverence, honor, and respect when used in this context.

In light of this, we can say that "the fear of the Lord" signifies our responsibility to revere and honor God above all else. One source ties these two concepts together in the following manner...

"Therefore indicates that this verse is a conclusion drawn from the previous one. The terror of the Lord is the fear of standing before the Lord and having one’s life exposed and evaluated. The reality of giving an account to the Lord motivated Paul to persuade people, in this context meaning to convince the Corinthians of his sincerity and integrity." ₍₁₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1500). Nashville: T. Nelson Publishers.

the book of 2 corinthians chapter five XI

"For all of us must appear before Christ, to be judged by him. We will each receive what we deserve, according to everything we have done, good or bad, in our bodily life" (2 Corinthians 5:10 GNB).

Knowing that God considers our thoughts and motivations to be important, it may be helpful to take an inventory of the things that initiate us to act. For example...

Do we seek to honor ourselves or do we seek to honor God in the things we say and do? As we're told in 1 Thessalonians 2:4, "...We didn't speak to please people, but to please God who knows our motives" (CEV).
Are there questionable motives hiding behind a veneer of spirituality?
Do we seek to do the right thing in a given situation or do we generally seek to do the easy thing?
Are we acting selfishly or unselfishly?
Do we consider the needs of others or do we routinely prioritize our own needs?
Are we doing good things as an outgrowth of our relationship with God or are we doing those things so others will see them and praise us for them?

As we close our look at this portion 2 Corinthians chapter five, one commentator leaves us with the following observation...

"There is a verse in Hebrews that tells us that, 'without faith it is impossible to please God' (Heb_11:6). Faith must be present in what we do, or whatever we do is not pleasing to him. Paul understands this, therefore he wants that moment before the judgment seat of Christ to be a moment of disclosure that will not be of shame to him, of facing things that he refused to face in life, but a moment of joy. The Lord will have the joy of showing him many things that he thought were failures that were really successes, and things that he did that no one heard anything about will be brought to light and vividly displayed before others.

...So it is a time of disclosure, but it is also a time of evaluation when we learn for the first time who was right and what attitudes we should have had or should not have had. It is a helpful time of seeing the truth about ourselves. If that frightens you, I want to tell you this: There is something you can do about it. It is found in First Corinthians 11 where Paul says, 'If we judged ourselves truly, we should not be judged'" (1Co_11:31 RSV).₍₁₎

(1) Excerpted with permission from What's There to Live For?, © 1979, 1995 by Ray Stedman Ministries. All rights reserved. Visit www.RayStedman.org for the complete library of Ray Stedman material. Please direct any questions to webmaster@RayStedman.org.

the book of 2 corinthians chapter five X

"For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad" (2 Corinthians 5:10 NIV).

Paul the Apostle's letter to the Philippian church provides us with an example of the kind of hidden motives that the judgment seat of Christ will surely reveal...

"It is true that some preach Christ out of envy and rivalry, but others out of goodwill. The latter do so out of love, knowing that I am put here for the defense of the gospel. The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains.

But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice (Philippians 1:15-18 NIV).

So it seems that Paul knew of some within the first-century church who were doing a good work with the wrong motive. From all outward appearances, these individuals seemed to be engaged in a God-honoring effort but their internal motivations were far less so.

In this respect, their example recalls Jesus' message to a another group of others who possessed internal motives that failed to match their external actions: "...Isaiah was right when he prophesied about you hypocrites in Scripture: 'These people honor me with their lips, but their hearts are far from me'" (Mark 7:6 GW).

A similar admonition is contained within Jesus' Sermon On The Mount...

"Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven. Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward...

And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward" (Matthew 6:1-2, 5).

Of course, the knowledge that God will judge these internal motives may be unsettling but we'll look at some ways to effectively prepare for this future evaluation next.

the book of 2 corinthians chapter five IX

"For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil" (2 Corinthians 5:10 NET).

2 Corinthians 5:10 reminds us that God's people will eventually be called to account for the lives they have built upon the foundation of Christ. But as difficult as it may be to consider, this passage tells us that the elements used to build upon that foundation may ultimately prove to be worthless (HCSB), bad (NASB), or evil (CSB).

So how can we explain this poor choice of building materials? Well, the answer may involve a question of value.

You see, our world generally assigns the greatest value to the things we possess or accumulate in life. This may include tangible assets like financial wealth, physical attractiveness, or athletic ability, or intangible qualities like social acceptance, peer recognition, or personal prestige. But 2 Corinthians 5:10 suggests that one potentially overlooked measure of value involves the motives that exist behind the things we say and do.

In large part, people are motivated by what they value most. A person who values God's will above all else will likely be motivated to make choices that align with His character and standards. Those who hold other priorities will probably make different choices. A person who seeks to combine the two may pursue a compromise agenda that is undetectable to others but easily discerned by God. Unfortunately, these latter two value judgments may ultimately to lead to choices that are empty and meanigless in God's sight.

One effective means of exposing our true motives (for better or worse) involves a commitment to reading God's Word on a daily basis. As we're told in the New Testament book of Hebrews, "...the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12).

As we're also reminded in 1 Corinthians 3:11-15...

"For no other foundation can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.

If anyone’s work which he has built on it endures, he will receive a reward. If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire."

the book of 2 corinthians chapter five VIII

"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Corinthians 5:10 HCSB).

Unlike an attorney who seeks to argue the facts of a case before a human court, there will be no need for such deliberations before the judgment seat of Christ. At that time, it will not be necessary to establish motives, reconstruct events, or work to create a sense of reasonable doubt regarding the circumstances and events of our lives. All such things are already known to an all-knowing God, and this judgment will reflect an accurate appraisal of our motives and actions.

In addition to this cautionary message from 2 Corinthians 5:10, consider the following portions of Scripture...

"Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (Hebrews 4:13 NIV).
"For God will bring every deed into judgment, including every hidden thing, whether it is good or evil" (Ecclesiastes 12:14 NIV).
"You, then, why do you judge your brother? Or why do you look down on your brother? For we will all stand before God's judgment seat" (Romans 14:10 NIV).
"For there is nothing covered that will not be revealed, nor hidden that will not be known. Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops" (Luke 12:2-3).
"For God is closely watching you, and he weighs carefully everything you do" (Proverbs 5:21 TLB).

In the words of one theologian, "The immediate context is written to believers; even believers will stand before God (cf. Rom_14:10; 1Co_3:10-17). Apparently, we will be judged/rewarded for our motives, availability, and use of spiritual gifts. Sin and sins have been completely dealt with in Christ's substitutionary death, but discipleship is an issue."₍₁₎

Of course, its easy to understand why some may be reluctant to examine their motives in advance of this judgment. Since our true intentions are often difficult to discern, it may take a great deal of effort to uncover the reasons behind our actions. There is also the possibility of discovering that our motives might be less noble and virtuous than we thought if we stopped to evaluate them.

Nevertheless, the knowledge that God will judge such things should prompt us to prayerfully examine our motives now to avoid the potential for unpleasant surprises later.

the book of 2 corinthians chapter five VII

"For we must all appear before the tribunal of Christ, so that each may be repaid for what he has done in the body, whether good or worthless" (2 Corinthians 5:10 HCSB).

Unlike the "Great White Throne Judgment" of the unrighteous dead (as detailed in Revelation 20:11-15), the future judgment of God's people will follow a very different protocol. Consider Jesus' quote from Revelation 3:5: "He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels" (see also John 6:37-39, John 10:27-28, Romans 8:33-39).

Because of this we can say with certainty that the future judgment of God's people will not involve the question of salvation, for Jesus addressed the sentence against humanity through His sacrificial death. Those who accept Jesus' substitutionary atonement by faith are not only freed from sin's death penalty but are restored to a right relationship with God through His sacrifice.

However, 2 Corinthians 5:10 tells us that God's people will be called to account for how they made use of the skills, talents, abilities, gifts, and opportunities He provided in this life. That assessment will take place before the "bema" (or judgment) seat of Christ, a phrase that was sure to evoke a familiar image in the minds of first-century readers.

You see, the bema seat was an elevated platform where Roman authorities gathered to render judicial decisions and issue various proclamations. A legal representative of Rome would often ascend the steps to this platform to address an assembly, administer justice, or honor those who excelled in athletic competition. Paul the Apostle was familiar with this place of judgment for we are told in Acts 18:12."...when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat" (KJV).

2 Corinthians 5:10 indicates that every man or woman of God will undergo this evaluation process for we're told, "...Christ will judge each of us for the good or the bad that we do while living in these bodies" (CEV). As one source observes, "The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review." ₍₁₎

Several Biblical passages serve to illustrate the exhaustive nature of this judicial review and we'll consider a few of them next.

(1) William Macdonald, Believer's Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

the book of 2 corinthians chapter five VI

"For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil" (2 Corinthians 5:10 ESV).

The Scriptures identify two different types of judgments that will take place in the future of every human being. One has come to be known as the "Great White Throne Judgment" of the unrighteous dead as described for us in Revelation 20:11-15...

"Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.

The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire."

Its important to note that "...the dead, both small and great" will be assessed in this judicial process. This tells us that social prominence, world recognition, power, wealth, or status will have no influence upon this call to judgment. Conversely, the lack of such things will be irrelevant as well. You see, it will not matter who you were in this eternal court - its what you were that will be important then.

One commentator makes a disconcerting observation in this regard...

"It is sobering to realize that Scripture represents the state of unbelievers after death as a fixed state. There is no second chance (Ecclesiastes 11:3; Luke 16:19-31; John 8:21,24; 2 Peter 2:4,9; Jude 7,13). The Scriptures also reveal that the condemnation of unbelievers is determined by actions done during mortal life (especially the action of rejecting Christ), and that no good deed(s) done during the intermediate state can alter or soften this condemnation in any way.

Once a person has passed through the doorway of death, there are no further opportunities to repent and turn to Christ for salvation (Matthew 7:22-23; 10:32-33; 25:34-46). Woe unto those who reject Christ in this life." ₍₁₎

(1) Ron Rhodes, Heaven: The Undiscovered Country: Exploring the Wonder of the Afterlife pg.47

the book of 2 corinthians chapter five V

"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" (2 Corinthians 5:10).

Its difficult to understand why others sometimes act in a destructive manner. Its hard to grasp why some choose to lie, cheat, or steal, even when there seems to be no compelling reason to do so. Its discomfiting to think there are many who feel free to act unethically, abuse their authority, or conduct themselves in a manner that seems designed to hurt others.

While there might be any number of reasons to explain these behaviors, there is one overriding answer that can account for each of these choices: such people really don't believe they will eventually have to stand before God to give an account for the choices and decisions they make now.

For example, would it be reasonable to assume that those who engage in such behaviors would choose differently if they really believed that everyone will have to stand before a just and perfect Creator to account for their actions? In most instances, the answer to that question would probably be yes.

You see, our view of the eternal influences the direction of our lives now. For instance, God-honoring man or woman possesses two important incentives that govern his or her choices. The first incentive finds its origin in a love for God and a sincere desire to honor Him- or as 2 Corinthians 5:14 will later tell us, "...the love of Christ compels us." The second incentive is rooted in the knowledge that we will eventually have to stand before God to give an account for our lives.

On the other hand, a person who does not anticipate eternal life holds a viewpoint that shapes and influences the direction of his or her life as well. While many seem to possess a vague idea concerning the existence of a "higher intelligence" or supernatural being, those beliefs often have little real influence on their day-to-day choices and decisions. So while many accept the existence of "God," the unfortunate truth is that many also choose to live as if He didn't exist and conduct themselves accordingly.

Nevertheless, the Scriptures tell us that everyone will eventually have to give an account to a Creator who sees not only sees our choices but the motivation behind them as well. We'll consider the two different forms of that judgment over the next few studies.

the book of 2 corinthians chapter five IV

"Now He who has prepared us for this very thing is God, who also has given us the Spirit as a guarantee. So we are always confident, knowing that while we are at home in the body we are absent from the Lord.

For we walk by faith, not by sight. We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord. Therefore we make it our aim, whether present or absent, to be well pleasing to Him" (2 Corinthians 5:5-9).

Paul the Apostle has already taken the time to discuss the resurrection body at length in his letters to the Corinthian church. The passage quoted above now provides us with an opportunity to explore the question of when we might acquire these glorified bodies.

The traditional answer to this question involves a doctrine known as the intermediate state. This belief teaches that the soul (the "you" inside your body) and/or spirit (the eternal part of every human being) goes immediately into God's presence when a Christian passes from this physical life. While there, he or she lives in perfect holiness and fellowship with Christ while awaiting the final resurrection of the body.

Once this glorified physical body has been resurrected, he or she will then be united with it forever. Passages such as Luke 23:42-43, Ecclesiastes 12:7-8, Philippians 1:23, 1 Corinthians 15:22-23, and 1 Thessalonians 4:14-16 are often cited to support this idea.

Others see the idea of a temporarily disembodied state as something that is difficult to reconcile with Paul's earlier message from 2 Corinthians 5:4: "These earthly bodies make us groan and sigh, but we wouldn’t like to think of dying and having no bodies at all. We want to slip into our new bodies so that these dying bodies will, as it were, be swallowed up by everlasting life" (TLB).

One way to address this concern is to remember that time is irrelevant in regard to the afterlife. Thus, God's people will not need to wait for their resurrection bodies once they have entered the timeless "now" of eternity.

Regardless of which view one holds regarding this question, its important to note that the focus of this passage is upon Jesus and our relationship with Him. There is no doubt that we will be ushered into the immediate presence of the Lord in some respect when we pass from this life. Therefore, we should be able to say along with Paul the Apostle, "...our aim is to please him always in everything we do, whether we are here in this body or away from this body and with him in heaven" (TLB).

the book of 2 corinthians chapter five III

"For in this tent we groan, longing to put on our heavenly dwelling, if indeed by putting it on we may not be found naked. For while we are still in this tent, we groan, being burdened—not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life" (2 Corinthians 5:2-4).

Like any good communicator, Paul the Apostle sought to establish many different entry points into the collective understanding of his audience. To facilitate this, Paul made certain to vary the illustrations he used in order to communicate key spiritual truths.

Having already made use of earthenware vessels (2 Corinthians 4:7) and tents (2 Corinthians 5:1) to illustrate the temporary nature of our physical lives, Paul next turned to clothing to express the future realities of eternal life with God.

This use of clothing as a means of illustration was a tool that Paul employed often in his Biblical wrtitings. For instance, consider the following paraphrase of Ephesians 4:19-24...

"This is my instruction, then, which I give you from God. Do not live any longer as the Gentiles live. For they live blindfold in a world of illusion, and cut off from the life of God through ignorance and insensitiveness. They have stifled their consciences and then surrendered themselves to sensuality, practising any form of impurity which lust can suggest.

But you have learned nothing like that from Christ, if you have really heard his voice and understood the truth that he has taught you. No, what you learned was to fling off the dirty clothes of the old way of living, which were rotted through and through with lust’s illusions, and, with yourselves mentally and spiritually re-made, to put on the clean fresh clothes of the new life which was made by God’s design for righteousness and the holiness which is no illusion" (Phillips).

Similar references to "putting on" various aspects of a God-honoring life can also be found in Romans 13:14, 1 Corinthians 15:53-54, and Galatians 3:27 while the idea of "putting off" inappropriate and ungodly conduct is referenced in Colossians 3:8-9.

So just as we put on clothing that will be appropriate for the events of the day, so also will we discard our mortal clothing when we pass from this life and put on a glorified body that will be appropriate for eternal life with God.

The Cross IV

"And Jesus, crying out with a loud voice, said, 'Father, into thy hands I commit my spirit.' And having said this, He breathed his last" (Luke 23:46 RSV).

So why would Jesus permit Himself to be executed in such a horrifying manner? Well, the answer is that Jesus sacrificed himself to provide for our atonement. "Atonement" is the term that's used to describe the act by which God restores a relationship of unity between Himself and human beings.

In the Old Testament, this restorative act was accomplished through a system of animal sacrifice. In this system, the sacrifice of an animal was accepted by God in place of the person who brought it. While this allowed people to get right with God, it only worked temporarily. Since people consistently sin (sometimes even when they don't realize it), there was a need for continual sacrifice resulting in an ongoing cycle of sin/sacrifice. Another problem could be found in the fact that this type of sacrifice could not actually take away sins- it could only cover them up for as we're told in Hebrews 10:4, "it is impossible for the blood of bulls and goats to take away sins" (NIV).

This is why Jesus bore the penalty that we deserved for falling short of everything God created us to be. Just as it was in the days of the Old Testament, there is no one among us who hasn't made a mistake, knowingly done something wrong, or said something in error at some point in life. Everyone, everywhere has fallen short of what they could and should be and we all have failed to live up to God's standard of perfection.

The truth is that everyone has sinned- sometimes without knowing it and sometimes purposefully. This is why everyone faces the death penalty for as James 2:10 tells us, "...the person who keeps every law of God but makes one little slip is just as guilty as the person who has broken every law there is" (TLB).

Remember that God has seen every secret thought, every hidden motive and every shameful thing that we've ever done and "...God will judge us for everything we do, including every hidden thing, good or bad" (Ecclesiastes 12:14 TLB). This is why Jesus Christ -who was perfect- took the death penalty that we deserved. Jesus' sacrifice on the cross "paid the penalty" and satisfied God's righteous requirements for us.

Jesus' death means salvation (or deliverance) from an eternity of separation from the Creator for anyone who accepts it. This is the true meaning of the cross.

Preceding and subsequent posts in this series can be found by clicking on the blog link above or the books link to your left

The Cross III

"There they crucified Him and two others with Him, one on either side, with Jesus between them. And Pilate posted a sign over Him reading, 'Jesus of Narazereth, The King of the Jews.' The place where Jesus was crucified was near the city; and the signboard was written in Hebrew, Latin, and Greek, so many people read it" (John 19:18-20 TLB).

Crucifixion was designed to produce a slow death with a maximum pain and suffering. It was one of the most disgraceful and cruel methods of execution and was usually reserved only for revolutionaries and extreme criminals.

Upon arriving at the site of crucifixion, the prisoner would be stripped of his clothes and bound with ropes or nailed to the crossbar that he had carried. Those who were nailed to their crosses, as Jesus was, were secured with large spikes -7 inches (18 cm) long, and 1/3 inch (.75 cm) wide at the head- driven into the upper wrist area at the base of the hand.

Following this, the patibulum was fastened onto a vertical pole into which the victim's feet were nailed. A statement of the charges against the person who was being crucified was usually nailed to the pole above the victim's head. In Jesus' case, it read: "The King of the Jews," the description of His alleged crime.

"And the people passing by hurled abuse, shaking their heads at Him and saying, 'So! You can destroy the Temple and build it again in three days, can you? Well then, come down from that cross if you are the Son of God!' And the chief priest and Jewish leaders also mocked him. 'He saved others,' they scoffed, but He can't save Himself!

So, you are the King of Israel, are you? Come down from the cross and we'll believe you! He trusted God- let God show His approval by delivering Him! Didn't He say, 'I am God's Son?'" (Matthew 27:39-43 TLB).

As the prisoner hung on his cross, his respiratory muscles would slowly lose their ability to function. While air could be drawn into the lungs, it could not be exhaled properly. To breathe, the victim would have to push himself up against the nail that held his feet; failure to do so would result in suffocation.

Thirst and muscular cramping were intense. Insects could gather around the victim, especially if he had been hanging for an extended period. Birds of prey could easily swoop down and peck at the wounds of the defenseless victims. This is how the crucified would spend their final hours.

The Cross - Part II

"Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. They stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head.

They put a staff in his right hand and knelt in front of him and mocked him. "Hail, king of the Jews!" they said. They spit on him, and took the staff and struck him on the head again and again. (Matthew 27:27-30 NIV).

The Praetorium was the place where the Roman troops were housed. It was here that the soldiers in charge of Jesus began to make fun of Him and His claim to be a king. They went to great lengths to humiliate Jesus by spitting on Him and dressing Him up in scarlet or purple, the color of royalty. They twisted a crown made from thorns -a mock symbol of authority- and put it onto His head. They gave Him a reed, or cane as a sort of "Royal Scepter," and then beat Him with it. The entire battalion of soldiers was there to witness this humiliation

Luke 22:64 provides us with some additional detail in reporting that Jesus was blindfolded for at least part of the time during which He was beaten. Being unable to see (and thus unable to protect Himself) it's likely that Jesus was injured severely around the head and face area during this beating.

"They took Jesus therefore, and He went out bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha" (John 19:17 RSV).

The crossbar (or the horizontal portion of the cross) was called a patibulum. The patibulum was a long piece of wood that could be used to bar large doors. They were generally 6 feet (2 m) long and weighed 100-125 lbs (45-57 kg). Those condemned to crucifixion would be made to carry this crossbar to the site of their execution by balancing it along both shoulders while both outstretched arms were tied to it.

Jesus walked upon a path that is now known to us today as the Via Dolorosa or the "way of suffering." This path represented about a half mile (0.8 km) walk to the site of His crucifixion. In Jesus' case, the beating He had sustained weakened Him to the point that He was unable to carry His cross all the way to the place of crucifixion. So a person who happened to be within the crowd that day -Simon of Cyrene, who was just coming into town- was made to carry Jesus' cross to the site of His execution (Mark 15:21).

The Cross - Part I

Note: During this week where we remember Jesus' death and resurrection, its appropriate to take some time to look at the events surrounding Jesus' crucifixion. Our current study is scheduled to return on Monday, April 2nd.

"Pilate said to them, 'What then shall I do with Jesus who is called Christ?' They all said to him, 'Let Him be crucified!'” (Matthew 27:22).

It seems that crosses have become something of a big-time fashion accessory. For instance, crosses are often displayed on clothing, or hung on necklaces, or worn as other forms of jewelry. Even though crosses seem to be quite fashionable right now, how many people are really familiar with the horror of what the cross actually represents?

At this time of year when we celebrate Jesus' death, burial, and resurrection, perhaps it's time to take a closer look at what the cross really represents by looking at the experience of the One most closely associated with it- Jesus Himself...

"Pilate said to them, 'What then shall I do with Jesus who is called Christ?' They all said to him, 'Let Him be crucified!' Then the governor said, 'Why, what evil has He done?' But they cried out all the more, saying, 'Let Him be crucified!"

When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, 'I am innocent of the blood of this just Person. You see to it.' And all the people answered and said, 'His blood be on us and on our children.' Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified" (Matt 27:22-26 NKJV).

This passage tells us that Jesus was beaten by the Roman soldiers before going to the cross. This beating, called a scourging, was usually performed in advance of the actual act of crucifixion. A "scourge" was a whip, consisting of a handle with three long lashes or strips of leather. Sharp edged pieces of bone or metal were commonly attached to these lashes. This act of scourging a prisoner was designed to help eliminate his ability to resist crucifixion.

The normal procedure was to strip the victim of his clothes and tie his hands above his head to a support column. Two soldiers (called lichtors) were then positioned on each side of the prisoner. These soldiers proceeded to take alternate turns whipping the victim. While they were doing so, the embedded metal within the scourge began to tear into the victim's body, ripping out small bits of flesh. This scourging continued until it appeared that the prisoner was near death.

While the Jewish people were limited to 39 lashes when whipping a prisoner (see 2 Corinthians 11:24), the Romans were under no such conditions. When it came to scourging, the Roman soldiers had one limitation- the prisoner had to be kept alive to carry his cross.

the book of 2 corinthians chapter five II

"For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens" (2 Corinthians 5:1 ESV).

Although Paul the Apostle is primarily known to us as a teacher, an evangelist, and the human author of the Biblical books that bear his name, Acts 18:1-3 tells us he was a tentmaker by trade. In fact, the Scriptures tell us that Paul often employed his professional skills to provide for his needs while pursuing God's call to teach and evangelize.

Therefore, it should come as no surprise that Paul turned to the familiar image of a tent to illustrate the temporary nature of physical life. One commentator expands on Paul's use of this illustration and explains why it served to communicate this idea so effectively...

"The word... 'tent' ...is as good a symbol of that which is transient and temporary as could be imagined. Paul was a tentmaker, and this is exactly the type of metaphor that should have been expected from him; and, added to that was the fact of Israel's having dwelt in tents during the forty years of the wilderness wanderings. No tent could last permanently when exposed to the elements; and the same is true of people's mortal bodies when exposed to the inevitable erosion of time." ₍₁₎

On the other hand, the image chosen to illustrate the concept of eternal life is a building or a house. Unlike a tent (or a jar made from clay, to borrow another of Paul's illustrations), the idea of a building communicates the qualities of strength, permanence, structure, and endurance. Thus, the resurrected glorified body (represented by the image of a house in this analogy) will be suited for eternal life with the eternal Creator.

The excellence and quality of this eternal home is guaranteed by the fact that its construction has been managed by the Master Architect, a builder whose abilities far excel those possessed by even the most skilled craftsmen. As Jesus once promised His disciples...

"In My Father's house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also" (John 14:2-3).

(1) Coffman, James Burton. "Commentary on 2 Corinthians 5". "Coffman Commentaries on the Old and New Testament". <http://classic.studylight.org/com/bcc/view.cgi?book=2co&chapter=5&verse=1>. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

the book of 2 corinthians chapter five I

Although it comprises a mere twenty-one verses, 2 Corinthians chapter five contains some of the best known, most important, and most beloved passages in all the Bible. For instance, the following noteworthy portions of Scripture are found here in 2 Corinthians chapter five...

"For we walk by faith, not by sight" (2 Corinthians 5:7).
"We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord" (2 Corinthians 5:8).
"if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (2 Corinthians 5:17).
"Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation" (2 Corinthians 5:18).
"He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21).

But first, Paul the Apostle will begin this portion of his letter to the Corinthians with a construction analogy that serves to contrast the differences between the earthly and the eternal...

"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" (2 Corinthians 5:1).

Before we continue, we should pause to remember that the Biblical chapter and verse divisions we see today did not appear within the original Biblical text. These reference aids were later added to assist in identifying each individual portion of Scripture. Because of this, it might be easy to miss the link between 2 Corinthians 5:1 and the portion of Paul's letter that immediately precedes it in chapter four...

"...our light and transient troubles are achieving for us an everlasting glory whose weight is beyond description. We concentrate not on what is seen but on what is not seen, since things seen are temporary, but things not seen are eternal" (2 Corinthians 4:17-8 CJB).

So having just spoken about the importance of balancing the challenges, afflictions, and difficulties of life with the glory of eternity, 2 Corinthians 5:1 marks a progressive transition to the subjects of life and death. Just as Paul sought to value his life experiences in terms of their eternal significance, he similarly viewed his physical existence in terms of what was temporal and what was eternal.

We'll take a closer look at the analogies that Paul used to communicate those differences next.

the book of 2 corinthians chapter four XVI

"For our momentary light affliction is producing for us an absolutely incomparable eternal weight of glory. So we do not focus on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal" (2 Corinthians 4:17-18 HCSB).

In closing out this portion of his letter to the church at Corinth, the Apostle Paul directs our attention to an important reality: the value system of eternity will be far different from the value system of today's world. The New Testament epistle of 1 John also touches upon the temporal nature of the attitudes, values, and belief systems of this world when it says...

"Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever" (1 John 2:15-17).

So to keep from losing heart amid his trials and difficulties, Paul sought to focus upon the eternal blessings God had stored up for him. In other words, Paul kept his eye upon the value that his afflictions gained for him and not upon the afflictions themselves. One source frames this idea in the following manner...

"Paul means the Christian is not to set his mind on the values and standards of worldliness. Paul means the Christian must decide that the things of Heaven, the values and standards and promises of God (disavowed by the worldly mind-set) are the realities. What the carnal mind-set calls realities (materialism, sensuality, atheism) are not realities at all because they are transitory. All that is physical and material (although not unreal and not evil in itself) is not abiding. All of it, too, shall pass away." ₍₁₎

This change of perspective also brings to mind Jesus' message from Matthew 6:33-34...

"So do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own"

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 111] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter four XV

"For our momentary, light suffering is producing for us an eternal weight of glory far beyond all comparison because we are not looking at what can be seen but at what cannot be seen. For what can be seen is temporary, but what cannot be seen is eternal" (2 Corinthians 4:17-18 NET).

Anyone who operates a mechanical clock or motorized appliance is probably familiar with the operation of various gears. Such gears are often utilized to transmit rotational motion or change the speed of a rotating assembly. For instance, a large gear that spins relatively slowly can produce much greater speeds in a smaller interlocking gear.

Much like a large gear works to induce a greater speed in a smaller gear, 2 Corinthians 4:17-18 tells us that our troubles, difficulties and afflictions also serve to induce something far greater: "...they produce for us a glory that vastly outweighs them and will last forever!" (NLT).

This word "glory" has a number of different meanings depending on its context. For instance, "glory" can be defined in terms of magnificence, excellence, greatness, majestic beauty and splendor. ₍₁₎ The phrase "eternal weight of glory" implies something that is heavy and substantial. So taken together, we can say that our afflictions work to accomplish something of far greater worth. One commentator offers the following observation in this regard...

"...there is a direct tie between the afflictions of our “wasting away” in this physical life and the glory that is to be ours in the next life. The one is preparing for the other. No matter how great the trial may seem to us, compared with what is coming it is relatively slight. No trial, no pain, no isolation, no heartache, no loneliness, no weakness or failure, no sense of being put aside, is without significance. All of it is playing its part in accomplishing God’s work in our lives and the lives of others. It is building for us an incomparable weight of glory.

This one verse (2Co_4:17) is perhaps the most majestic verse in all the Bible! The hope of the Christian is a glory that has nothing on earth by which it may he compared! Gather together all the fame, riches, power, beauty, glory and capabilities ever experience in all of history—put all this in one huge pile, and it is not even worth comparing with the glory that shall belong to the Christian in the next life! It staggers the imagination! It is beyond human language, beyond human experience—not even an apostle could find words to describe it (see 2Co_12:2-4)." ₍₂₎

(1) G1391 doxa https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1391

(2) Paul T. Butler, Second Corinthians Bible Study Textbook Series, Studies In Second Corinthians [pg.107] https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter four XIV

"For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal" (2 Corinthians 4:17-18 ESV).

One of the objections faced by those who believe in an all-powerful and benevolent Creator is this: "Why would a good God allow suffering and evil to exist?" Perhaps the oldest form of this objection can be traced to the Greek philosopher Epicurus who penned the "Epicurean Dilemma" around 300 BCE...

Is God willing to prevent evil, but not able?
Then he is not omnipotent.

Is he able, but not willing?
Then he is malevolent.

Is he both able and willing?
Then whence cometh evil?

Is he neither able nor willing?
Than why call him God?

While this may seem to represent a formidable objection, perhaps a change in perspective might be useful. For instance, what if we were to view pain and suffering from an eternal frame of reference and seek to determine what God might wish to accomplish through it?

Two sources address this issue in the following manner...

"There is a sense among skeptics that a good God would be more interested in our comfort than anything else. For people like this, discomfort is actually a proof that God does not exist. But reason through this idea for a minute; are we really prepared to say that a ‘good’ God cares more about our comfort than our character? And if a good God, by definition, ought to care more about our character than our comfort, isn’t it reasonable that this same God might use pain to develop that character? Isn’t it reasonable that this good God might value the pain that eventually produces something desirable?" ₍₁₎

"So, how can a loving all-powerful God allow pain and suffering? The same way a loving father can allow his infant child to suffer the doctor’s needle. From the child’s perspective, the shot is terribly painful and unwanted, but the father knows that the pain of the injection will result in something beneficial to the infant. The father also knows he is acting in love, even though a painless day (from the child’s perspective) might seem like a more loving approach.

Finally, the father knows that the pain of the injection is fleeting relative to the life of the child. For these reasons, it is reasonable to surmise that a good, loving God might allow pain and suffering in our own lives as well." ₍₂₎

(1) pleaseconvinceme.com Lesson 16: Does Pain and Suffering Prove There is No God? http://pleaseconvinceme.com/academy/

(2) J. Warner Wallace Why Would a Good God Allow Pain and Suffering? June 19, 2017 http://coldcasechristianity.com/2017/why-would-a-good-god-allow-pain-and-suffering/

the book of 2 corinthians chapter four XIII

"For our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory, while we do not look at the things which are seen, but at the things which are not seen. For the things which are seen are temporary, but the things which are not seen are eternal" (2 Corinthians 4:17-18).

Our response to the troubles and afflictions we experience in life often comes down to a matter of perspective. For instance, an issue that might represent a concern for a toddler may be easily dismissed by a pre-teen. A person who has reached his or her mid-20's might be amused at the "problems" faced by a teen. A middle-aged person might welcome the opportunity to exchange the duties, challenges, and responsibilities of adult life for the problems of a 25 year old. Finally, a person who is approaching the final years of life may long to return to the "good old days" of middle-age.

Although it may be difficult to fully appreciate the challenges, difficulties, and concerns of those outside our age group, that does not make make those problems any less real to those who encounter them. Because of this, 2 Corinthians 4:17-18 encourages us to initiate a similar change of perspective with respect to the hardships and afflictions we face in life.

You see, the problems and troubles we experience can be seen as light and momentary if they are viewed from an eternal perspective, If we were to place our struggles on the scale of eternity and weigh them against the future that God has prepared for us, its possible to view them in a different light. For Paul the Apostle, the sufferings, persecutions, indignities and hardships he endured for Christ in this life were relatively insignificant compared to the eternal glory to follow.

One source explains this change of perspective in the following manner...

"After reading the terrible afflictions which the Apostle Paul endured, it may seem hard for us to understand how he could speak of them as light affliction. In one sense, they were not at all light. They were bitter and cruel. But the explanation lies in the comparison which Paul makes. The afflictions viewed by themselves might be ever so heavy, but when compared with the eternal weight of glory that lies ahead, then they are light. Also the light affliction is but for a moment, whereas the glory is eternal. The lessons we learn through afflictions in this world will yield richest fruit for us in the world to come."₍₁₎

(1) Believer's Bible Commentary William Macdonald Edited by Arthur Farstad Thomas Nelson Publishers [4:17]

the book of 2 corinthians chapter four XII

"Therefore we do not lose heart. Even though our outward man is perishing, yet the inward man is being renewed day by day" (2 Corinthians 4:16).

Nolan Ryan was undoubtedly one of the greatest pitchers in major league baseball history. He was a World Series champion, he pitched seven games in which he did not allow a hit (a major league record), and he struck out more batters than any other pitcher who has ever lived. Ryan's lengthy big-league career began in 1966 and lasted until September 22nd, 1993 when it ended in the first inning of a mid-week game when he tore a ligament in his elbow.

A few days later on September 25th, 1993, another outstanding major league baseball player called a press conference to announce his retirement. Like Nolan Ryan, George Brett was a former World Series champion as well. At the time of his retirement, Brett was the only player to hit over .300 in three different decades and is one of a small circle of players to collect more than 3000 hits over his major league career.

At his press conference, Brett offered a number of reasons to explain his decision to retire from the game. He cited the physical and mental stress of professional baseball and then went on to make the following statement: "I think the game just beat me, which, it beats everybody in time. It beat Nolan Ryan. It took 26 years to beat Nolan Ryan. Well, it took 20 to beat me." ₍₁₎

While there are few people who can perform at the major league level of professional athletes like George Brett or Nolan Ryan, Brett's observation carries a much wider application than perhaps he realized. As we grow older and slowly lose the abilities we once possessed in our youth, we can begin to recognize the truth behind 2 Corinthians 4:16 even if we are reluctant to admit it: "...our physical body is wearing away" (NET). To paraphrase George Brett, the game of life is beating us, just as it beats everybody in time.

However, this passage also provides us with a word of encouragement: as God works to conform us to the image of Christ, our internal being follows a reverse trajectory. While our physical capabilities may be diminishing, we are being internally renewed on a daily basis. Thus, the internal "you" inside your body is growing younger, stronger, and more powerful even as the external "you" is in decline.

(1) George Brett: A Royal Hero Kansas City Star Sports Publishing LLC, 2001 pg.101

the book of 2 corinthians chapter four XI

"And since we have the same spirit of faith, according to what is written, 'I believed and therefore I spoke,' we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you.

For all things are for your sakes, that grace, having spread through the many, may cause thanksgiving to abound to the glory of God" (2 Corinthians 4:13-15).

If there is one question that is basic to all humanity, it may well be this: "What is the point of my existence?" Jesus gave us the primary answer to that question when He said, "...you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. This is the first commandment" (Mark 12:30). But a secondary answer to that question might also be found within the New Testament book of 1 Peter...

"Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing... It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you..." (1 Peter 1:10-12 NIV).

Another translation renders this portion of Scripture in the following manner: "God revealed to the prophets that the things they had spoken were not for their own benefit but for yours..." (GW). In a sense, what was true for the prophets is also true for us today- our lives serve future generations as well. Whatever we do (or don't do) will have an effect upon others, perhaps for generations to come.

However, our choices and decisions also carry a short-term impact as well for 2 Corinthians 4:15 tells us, "...we go through all things on account of you, because the greater the number to whom the grace is given, the greater is the praise to the glory of God" (BBE).

As we prayerfully endure the daily challenges of life and make long-term decisions with an eye towards honoring God, we can be assured that "...it will increase the thanksgiving of more and more people to the glory of God" (ISV) both now and in the future, even if we don't fully grasp the significance behind the events that transpire in our lives now.

the book of 2 corinthians chapter four X

"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" (2 Corinthians 4:11-12).

Everybody wants to laugh, but nobody wants to cry.
Everybody wants to hear the truth, yet everybody wants to tell a lie.
Everybody wants to know the reason, without even asking why.

Everybody wants to go to heaven, but nobody wants to die ₍₁₎

In the Apostle Paul's New Testament letter to the Philippian church, he made the following admission: "I want to know Christ and the power that raised him from the dead. I want to share in his sufferings and become like him in his death" (Philippians 3:10, NCV). This is a particularly revealing passage of Scripture for modern-day audiences for it draws our attention to a dichotomy that often exists between the first and second halves of that verse.

You see, it's easy to gravitate towards the benefits that accompany the knowledge of Christ and the power of His resurrection. But it is the second half of that Scripture that is often more problematic for it speaks of taking part in "...the fellowship of His sufferings, being conformed to His death" (HCSB). As much as we might like to avoid it, this represents a package deal- if we want to know Jesus and the power of His resurrection, we must be willing to participate in His suffering and death. In other words, we can't get one without the other.

For Paul, this meant total identification with Christ even if it ultimately led to suffering and death as a result. Thus, in the words of one theologian, "Paul uses the key experiences of Christ (death and resurrection) as a pattern for understanding his own experiences as an apostle. Paul’s suffering and apparent defeats are evidence to all that he shares in the death of Christ (cf. 1:5). Thus, Paul can see his own sufferings as an imitation of Christ’s." ₍₂₎

While many of us may never be called to endure the kind of affliction that marked the life and ministry of Paul the Apostle, we are similarly called to become "living sacrifices" (Romans 12:1) that impact others for Christ within our circle of influence. To paraphrase 2 Corinthians 4:12, it is in this manner that death works in us so that life may work in others.

(1) Everybody Wants To Go To Heaven (But Nobody Wants To Die) (Don Nix) © Universal Music Publishing Group

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2055). Orlando, FL: Reformation Trust.

the book of 2 corinthians chapter four IX

"We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies" (2 Corinthians 4:8-10 ESV).

As part of the Lord's calling on the life of Paul the Apostle, the New Testament book of Acts records the following preview of what the future held for him: "...I will show him how many things he must suffer for My name’s sake" (Acts 9:16). If we were to engage in a study of Paul's life following this call to ministry, it would quickly reveal that he endured a great number of hardships, difficulties, and persecutions as he sought to fulfill God's call upon his life. These adversities included....

At least five different attempts to murder him (Acts 9:22-23, Acts 14:19, Acts 21:30-31, Acts 23:14-15, Acts 25:2-3).
An effort to secure a civil judgment against him (Acts 18:12-17).
An incident where he was beaten, imprisoned, and placed into stocks (Acts 16:16-24).
Two instances where he was forced out of town (Acts 13:49-50, Acts 17:13-14).
A shipwreck (Acts 27).

As we'll see in 2 Corinthians chapter eleven, these examples from the book of Acts represent a partial list of the afflictions Paul endured in pursuit of the work that God had called him to do. Therefore, he was uniquely qualified to speak on the ironies listed in the passage quoted above as well as a similar list that he will discuss in 2 Corinthians chapter six.

But these observations were no mere academic exercise for Paul- they carried real-life implications just as they do for God's people today. They remind us how the reality of Christ within us through the indwelling Holy Spirit sustains us through the injustices, disappointments, afflictions, mistreatments, and hardships of daily life. One commentator offers the following explanation...

"Abandoning metaphorical language, Paul proceeds now to describe the change that has come about since the placement of the treasure within him. It is not a change in the conditions or circumstances of his life (for pressure and perplexity continue to be a part of his experience, together with persecution and physical beatings which have come more recently, since the beginning of his ministry).

But instead it is a change in the attitude and fortitude of the apostle which has enabled him to bear suffering and even to triumph in the midst of it."₍₁₎

(1) Davis, J. A. (1995). 1-2 Corinthians. In Evangelical Commentary on the Bible (Vol. 3, p. 988). Grand Rapids, MI: Baker Book House.

the book of 2 corinthians chapter four VIII

"We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed— always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body" (2 Corinthians 4:8-10).

To further illustrate the concept of a spiritual treasure held within a fragile human vessel, 2 Corinthians 4:8-10 offers four sets of contrasts that demonstrate how these interior contents influence our response to the challenges of life. For instance...

"We are hard-pressed on every side, yet not crushed." While we might expect a common clay jar to quickly fail under intense stress-testing, one that contains this spiritual treasure will remain intact as a result of what's inside.
"We are perplexed, but not in despair." Even though we don't always understand why things happen the way they do, we are strengthened by the knowledge that God always has valid reasons for things we can't easily explain.
"Persecuted, but not forsaken." As Jesus said to His disciples in John 16:33, "In the world you will have tribulation; but be of good cheer, I have overcome the world."
"Struck down, but not destroyed." Many commentators have suggested that this passage might be paraphrased in the following manner: "We may be knocked down but we're never knocked out."

Jesus also shared a parable that serves to illustrate just how important this unseen spiritual strength really is…

"Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.

But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall" (Matthew 7:24-27).

To a casual observer, each of these homes may have appeared to be no different than any other place of residence. Yet one prevailed against this storm because it's unseen foundation proved to be strong and secure. In a similar manner, we can also withstand the pressures, difficulties, perplexities, and challenges we encounter if we have the foundation of Christ within our lives.

the book of 2 corinthians chapter four VII

"But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us" (2 Corinthians 4:7 ESV).

2 Corinthians 4:7 refers to a symbolic treasure that has been placed in common earthenware vessels. We can identify the nature of that treasure by considering the qualities and attributes that have been extended to those who are in Christ. Many of those things are listed for us in the opening verses of this chapter and include the following...

Mercy (verse one).
The word of God (verse two).
The gospel (verse three).
"The glory of Christ, who is the image of God" (verse four).
"Christ Jesus the Lord" (verse five)
"the knowledge of the glory of God in the face of Jesus Christ" (ESV) (verse six).

So God has deliberately chosen to place these riches in an unusual place- finite human beings who are likened to "jars of clay." But why would He elect to place this treasure in human beings who are so prone to the frailties of life that they might be compared to fragile clay jars? Well, the passage quoted above provides us with the answer to that question: "...in order to show that the supreme power belongs to God, not to us" (GNB).

This serves to direct our attention to the value of the contents inside the jar (i.e. frail, fallible human beings) and not upon the jar itself. You see, a jar of clay only has a nominal value in and of itself. If an earthenware vessel holds any substantial value, it is only because it contains something of greater worth.

In a larger sense, this also serves to illustrate another important spiritual truth: our sense of worth must be built around what Jesus has done for us and not around any temporal qualities we may possess, no matter how impressive they seem to be. As we're told in the New Testament book of Romans, "...God demonstrates His own love toward us, in that while we were still sinners, Christ died for us" (Romans 5:8).

No matter how extraordinary or attractive an earthenware vessel may appear to be, it shares the weaknesses that are common to such pottery- and just like fragile human beings, an earthenware container will eventually return to the earth from which it came. Therefore, it helps to remember the wisdom of the old proverbial saying: it's what's inside that counts.

the book of 2 corinthians chapter four VI

"But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us" (2 Corinthians 4:7).

The central portion of 2 Corinthians chapter four finds the Apostle Paul moving away from the topic of spiritual blindness and introducing a new concept- the light of the gospel message contained within "jars of clay" (NIV).

Today, an ordinary clay jar is often used to hold a potted plant or perhaps some decorative flowers. However, these earthenware containers were also used for a variety of other purposes in the days of the first century, For instance, a clay jar might typically be used to store any number of things including personal valuables, water, or edible items.

Although these earthenware jars were fragile and easily damaged, they were inexpensive to replace if the need arose. And unlike an attractive, eye-catching product, there was little to commend the humble clay pot to a prospective purchaser. If one earthenware container did not meet with a buyer's approval, there might be dozens of others available to choose from, just as is true today.

This meant that the image of an earthen vessel served as an effective means of communicating the fact that God has chosen to place the incomparable message of eternal life through Christ into the hands of fragile human beings. Much like a clay jar holding a bouquet of beautiful flowers, this served to focus attention upon the Gospel message and not upon the one who held that message.

We'll talk more about this analogy next, but for now we can say that a good illustration of this idea might be found in an important series of events that took place beginning in 1946. It was during that time that a young boy found copies of the now-famous Dead Sea Scrolls in the caves that populated the northwestern shore of the Dead Sea. Copies of every Old Testament book (with the exception of the book of Esther) were found within these caves in whole or in part. At least one fragment among these discoveries is thought to have been copied around 250 B.C.

The discovery of the Dead Sea Scrolls represented one of the greatest archaeological finds of the 20th century. Yet how were these priceless manuscripts stored when they were discovered? Well much like the incomparable message of salvation in Christ in the custody of finite human beings, these precious treasures were found tucked away in common clay jars.

the book of 2 corinthians chapter four V

"For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus' sake. For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Corinthians 4:5-6).

Its not unusual to encounter those who seem to possess a gift for leadership. These charismatic individuals are often characterized by the kind of personality that radiates the qualities of strength and confidence. Since they are naturally comfortable in assuming leadership roles, such men and women often tend to rise towards positions of influence. Because of this, the Scriptures encourage those who possess the gift of leadership to exercise it in a God-honoring manner (see Romans 12:8).

2 Corinthians 4:5 offers some important counsel in this regard, especially for those who preach or teach the Scriptures as part of a media ministry, educational institution, or church fellowship. For instance, a person who holds such a position must always guard against the impulse to inject his or her views and opinions into a message at the expense of the Scriptures. If such indulgences should occur, there is a danger of violating the Biblical tenet found in the passage quoted above: "...we do not preach ourselves, but Christ Jesus the Lord."

For example, we might steer a Biblical text towards a personal subject of interest or interject our social, political, or economic views into a teaching when it may not be warranted. Or perhaps we might draw attention to our personal experiences or insert different types of self-references into a sermon or message. The point is that a God-given position of leadership does not automatically bestow us with a license to indulge our personal opinions for "...it is Christ Jesus the Lord whom we preach, not ourselves" (Phillips).

This does not necessarily mean its wrong to refer to our personal accomplishments, interests, theories, or life experiences in ministering to others. However, such anecdotes should be seen as a vehicle to help others grow in their understanding of God's Word. When self-references begin to appear in a message for any reason other than as a way of connecting with people in order to communicate the Scriptures more effectively, there may be something wrong.

One source addresses this concern in the following manner...

"Not everyone who opens a Bible and starts talking is preaching Christ Jesus the Lord. Many well-intentioned preachers are actually preaching themselves instead of Jesus. If the focus is on the funny stories or the touching life experiences of the preacher, he may be preaching himself."₍₁₎

(1) David Guzik 2 Corinthians 4 – Our Light Affliction © Copyright - Enduring Word https://enduringword.com/bible-commentary/2-corinthians-4/

the book of 2 corinthians chapter four IV

"And even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:3-4 ESV).

The Scriptures associate "the god of this world" with Satan, a fallen angelic being. Contrary to many popular depictions, the Bible does not represent Satan as a myth, a legend, or a comic individual with a red suit and a pitchfork. Nor is he identified as a kind of "anti-god" who is equal in power with the Biblical God.

Instead, "the god of this world" is described as a real being with emotions (Revelation 12:17), desires (Luke 22:31). plans (Ephesians 6:11), the capacity to reason (Job 1:9-10), and the ability to carry out his intentions (2 Timothy 2:25-26). His is also described as "the evil one" (Matthew 6:13), "the wicked one" (1 John 2:13), "a liar and a murderer" (John 8:44), "a deceiver" (Revelation 20:10), and "the ruler of this world" (John 12:31) at various points throughout the Scriptures.

1 John 5:19 also tells us, "...the whole world is under the control of the wicked one." This passage helps us understand one way in which the god of this age has "...blinded the minds of those who do not believe" (NET). For instance, the spiritual blindness referenced here in 2 Corinthians 2:34 is routinely advanced by a world that has little interest in it's Creator and is populated largely by those who choose to live as if God did not exist. So when faced with the relentless daily pressure to go with the flow of a Biblically disinterested world, its easy to lose sight of the fact that a world that exists beyond the one we currently inhabit.

This spiritual blindness is also reinforced by the caricature of the devil as a cartoonish figure who is nothing more than a fictional prankster. Unfortunately, those who view the god of this world in this manner are ill-equipped to escape this kind of spiritual darkness because they perceive him to be something other than the dangerous enemy who is identified within the pages of the Scriptures.

In the words of one commentator, "It was because they [i.e., the unbelieving] refused to believe that Satan had power to blind them. They resisted the influence of light until they lost the power of appreciating it." ₍₁₎

(1) Plummer, Alfred. A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians. Reprint ed. The International Critical Commentary series. Edinburgh: T. & T. Clark, 1966. Quoted in The Expository Notes of Dr. Constable (Dr. Constable's Bible Study Notes). Copyright 2012 by Dr. Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/htm/NT/2%20Corinthians/2Corinthians.htm (4:3-4)

the book of 2 corinthians chapter four III

"And even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God" (2 Corinthians 4:3-4).

In 2 Corinthians 4:3-4, the Apostle Paul reached back for an analogy he employed earlier within this letter- the imagery of a veil that obstructs the spiritual understanding of those who encounter the gospel of Christ. A closer look at this passage identifies some important dynamics that often exist whenever a discussion of Jesus' substitutionary death takes place with nonbelievers.

First we see the involvement of Satan, or the "god of this age" who works to negate the message of salvation in Christ. As a created being, Satan does not possess the same attributes as the eternal, all-knowing, and all-powerful God of the Scriptures but he does possess certain god-like abilities that we'll examine in greater detail a little later. "This age" refers to the attitudes, philosophies, opinions, values, and belief systems that characterize the world as it is, a world that largely rejects it's Creator.

We next have a group of individuals who have been "blinded," a word that means, "to blunt the mental discernment, (or) darken the mind." ₍₁₎ That group would be the "unbelievers" or those who do not put their trust in God. ₍₂₎ One resource summarizes these elements in the following manner...

"The gospel was rejected by people who were unable and unwilling to accept it (cf. 1Co_1:18; 1Co_2:14). They disbelieved and were abetted in their unbelief by Satan, the god of this Age (cf. Eph_2:2) who, though defeated by Christ (Heb_2:14), continues his hold over the present world (1Pe_5:8; 1Jn_5:19)." ₍₃₎

However, the New Testament Gospel of John also reminds us that spiritual blindness is associated with an act of the will, at least to some degree...

"He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed" (John 3:18-20).

As the well-known author C. S. Lewis once observed, "There are only two kinds of people in the end: those who say to God, 'Thy will be done,' and those to whom God says, in the end, 'Thy will be done.'" ₍₄₎

(1) G5186 tuphloo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G5186&t=KJV

(2) G571 apistos https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G571&t=KJV

(3) John F. Walvoord and Roy B. Zuck Bible Knowledge Commentary [2 Corinthians 4:3-4]

(4) C. S. Lewis The Great Divorce [chapter nine].

the book of 2 corinthians chapter four II

"Therefore, since through God's mercy we have this ministry, we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone's conscience in the sight of God" (2 Corinthians 4:1-2 NIV).

It has often been said that "the ends justify the means" in life. A person who holds to such a philosophy is someone who believes that the tactics used in achieving a desired result are relatively unimportant as long as the result is "good." However, the Biblical passage quoted above is tells us that the opposite is actually true- the ends do not justify the means in life, the means justify the ends.

For example, Paul the Apostle clearly rejected certain means of promoting the gospel. Those means included things like concealment, adulteration, and/or deception in communicating the message of Christ.

Of course, its also been said that "the more things change, the more they stay the same" in life as well. For instance, there appears to be no shortage of those who are willing to dilute, tamper, or falsify the Word of God today just as there were in Paul's day. The difference is that those who work to use such methods today now have the advantage of 21st century technology to market and package such messages more effectively.

One commentator makes a pertinent observation in this regard...

"...There are various ways to use the word of God deceitfully, or to tamper with it. Using a Bible text to preach a ‘sermon’ that has little or nothing to do with the Bible is one of the common ways of doing it. Teaching it accurately, but refusing to live by it is equally deceitful." ₍₁₎

Nevertheless, this passage also carries a number of personal implications as well. For instance, our desire to help others find salvation might lead us to bargain, cajole, or leverage others into a "decision for Christ." Or perhaps we might seek to water down a controversial portion of Scripture or take it from its context to make it more palatable to those who hold an opposing view. Or we might invite others to attend a spiritual outreach without fully disclosing the nature of the event.

These things (and those like them) should give us pause to remember the message given to us in the passage quoted above: "...by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God" (NIV).

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 93] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter four I

"Therefore, since we have this ministry, as we have received mercy, we do not lose heart. But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God" (2 Corinthians 4:1-2).

The use of the word "therefore" in the opening verse of 2 Corinthians chapter four is much like a coupling in the Apostle Paul's train of thought- it alert us to the fact that we are now about to enter the next car of that train.

In this instance, the key idea is "ministry," a concept that Paul worked to develop over the course of chapter three. Since God has made us competent to perform the work He has given us to do, "we do not lose heart..." as we're told here in verse one. One commentator illustrates this idea by contrasting the difference between Paul's internal mindset and the difficulties he experienced in ministry...

"This must be understood in the light of Paul's overall ministry and this particular context (cf. 2Co_4:16). Paul did feel like giving up several times. Jesus appeared to him in visions several times to encourage him (cf. Act_18:9-10; Act_23:11; Act_27:24; 2Ti_4:17).

In this particular context, in the face of physical trials and problems with the church at Corinth, Paul had confidence that the merciful, covenantal God was there and in control (cf. 2Co_3:12). The task was too important to lose heart (cf. Mat_28:19-20; Luk_24:47; Act_1:8)." ₍₁₎

The Apostle then built upon this foundation by identifying an important cause-and-effect relationship: since God had given him this ministry, he refused to employ any communication methods that were inconsistent with God's character. This reminds us that there are methods and techniques for interacting with others that a God-honoring representative of Christ should seek to avoid. For instance...

"We don't do shameful things that must be kept secret..." (CEV).
"We don't use trickery, and we don't change the teaching of God" (ERV).
"we refuse to make use of shameful underhanded methods, employing deception or distorting God's message" (CJB).
"We refuse to practice cunning or to tamper with God's word" (ESV).

If we should ever encounter a person who regularly engages in such practices under the guise of "ministry," it may be a good indication that he or she did not receive that ministry from God. Instead, Paul sought to "...(commend) ourselves to every person's conscience in God's sight by an open display of the truth" (HCSB).

the book of 2 corinthians chapter three XX

"But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord" (2 Corinthians 3:18).

Today, we can find high quality mirrors in areas as diverse as a public restroom all the way to the most exclusive specialty shops. However, the mirrors used in antiquity were often little more than highly polished pieces of metal that reflected poorly upon those who sought to check their appearance. But one thing that is equally true of ancient mirrors and the mirrors of today is this: neither will offer a benefit to someone who is hidden behind a veil.

If we apply this reality to spiritual concept given to us here in the closing verse of 2 Corinthians chapter three, we can say that we now see something of the Lord's image but not yet with perfect clarity. Nevertheless, our vision is steadily improving as we seek God through the pages of His Word, for the veil that covered our understanding of the Scriptures has been removed in Christ (2 Corinthians 3:14-16).

This passage also identifies the progressive and transformative nature of this process when it tells us, "...we are being changed into his image with ever-increasing glory" (GNB). The word used for "changed" or "transformed" in the original language of this verse is metamorphosis, a word that is still in use today as a way to describe a complete change in form, structure, or appearance.

For instance, this word is often associated with the process that takes place when a caterpillar spins a cocoon and emerges as a butterfly. In a similar manner, this passage carries the idea of a transformation and not just a change in appearance.

This is important to remember, especially during those periods when there seems to be little or no progress in our personal spiritual growth. You see, this passage tells us that such growth is progressive in nature. In other words, it is a process that takes place over time. Just as a caterpillar undergoes a progressive transformation on the way to becoming a butterfly, we are also being transformed into Christ's likeness over time or "...from one degree of glory to another" (RSV).

Therefore, in the words of one commentator, "If we want to become like Christ, we must spend quality time focusing on Him in the Word of God. This reflection then becomes the raw material that the Spirit of God uses to form Christ in us."₍₁₎

(1) Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1498). Nashville: T. Nelson Publishers.

the book of 2 corinthians chapter three XIX

"Now the Lord is the Spirit, and where the Spirit of the Lord is present, there is freedom" (2 Corinthians 3:17, NET).

The Holy Spirit is identified as the "parakletos" in the original language of the New Testament, a word that captures the image of a counselor, ally, helper, advocate, strengthener, advisor, and supporter. Unlike those who regard the Holy Spirit as an impersonal force, these characteristics are associated with a personal being. In fact, the Scriptures reveal that the Holy Spirit possesses a great number of personal characteristics. For instance, the Holy Spirit...

Possesses love (Romans 15:30).
Can be inflicted with grief (Ephesians 4:30).
Possesses knowledge (1 Corinthians 2:10-11).
Issues guidance and direction (Acts 13:2-4).
Can be told a lie (Acts 5:3-4).
Makes intercession for others (Romans 8:26).
Takes action (John 16:13).
Dwells with and within us (John 14:17).

So in saying "...he Lord is the Spirit," 2 Corinthians 3:17 provides us with a strong affirmation of the Holy Spirit's deity. One commentator makes a valuable observation in this regard: "It is also important to note here that Paul is not confusing the two Persons. Jesus said earlier, 'I and my Father are one' (Jn 10:30). He bears the same relationship to the Holy Spirit. Here is the ineffable mystery of the Trinity, one in essence yet three distinct personalities." ₍₁₎

Finally, we're told that "...where the Spirit of the Lord is present, there is freedom" (GNB). This freedom is expressed in several different ways including...

Freedom from adhering to the demands of a standard that we cannot keep; "But those who depend on the law to make them right with God are under his curse, for the Scriptures say, 'Cursed is everyone who does not observe and obey all the commands that are written in God’s Book of the Law'" (Galatians 3:10 NLT).
Freedom to approach God in Christ: "In him and through faith in him we may approach God with freedom and confidence" (Ephesians 3:12 NIV).
Freedom from condemnation: "So now there is no condemnation for those who belong to Christ Jesus. And because you belong to him, the power of the life-giving Spirit has freed you from the power of sin that leads to death" (Romans 8:1-2 NLT).

Nevertheless, we should remember that this spiritual liberty carries an obligation to conduct ourselves in a manner that honors the One who has given us that freedom. As we're reminded in 1 Peter 2:16, "You are free, but still you are God's servants, and you must not use your freedom as an excuse for doing wrong" (CEV)

(1) Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2343). Nashville: Thomas Nelson.

the book of 2 corinthians chapter three XVIII

"Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty" (2 Corinthians 3:17).

The penultimate verse of 2 Corinthians chapter three provides us with an opportunity to consider the person and nature of the Holy Spirit. We can begin by discussing the concept of the word "Trinity" when used in a Biblical sense. This term represents an easy way to describe the triune nature of the God we encounter within the pages of the Scriptures.

When we speak about this tri-unity of God, we mean that God is three distinct Persons in one Being. This fundamental truth is developed in various places throughout the Bible where we find that God is One (Deuteronomy 6:4) and that the Father is God (Ephesians 5:20 and Jude 1:1), the Son is God (Hebrews 1:8 and Titus 2:13), and the Holy Spirit is God (Acts 5:3-4 and 2 Corinthians 3:17 above). These passages have led us to the understanding that the God of the Scriptures is a unity subsisting in three Persons.

While the word "trinity" is not a Biblical term, it does provide us with a convenient means to describe this Biblical concept. Admittedly, this can be a difficult truth to grasp for nothing is truly comparable to God. However, the most accurate illustration of the Trinity is probably found in the example of a triangle.

For instance, a triangle has three corners that are inseparable from the others. While each corner of a triangle is separate and distinct from the others, we have one triangle in essence- and if we were to remove one or more of these corners, we would no longer have a triangle.

So in this illustration, we have three 'things" (three corners) and one "what" (a triangle). To carry this illustration over to our discussion of the Trinity, we can say that there are three Persons (the Father, the Son, and the Holy Spirit) and one God.

Another way to communicate this idea is to say that God is one "What" and three "Whos." The three whos (or persons) each share the same what (essence).

So the Biblical God is one in substance and three in persons. Like the corners of a triangle, each Person of the triune Godhead is different, yet each shares a common nature. Of course, a triangle can never serve as a perfect example of this idea for a triangle is finite while God is not. However, it is probably the closest analogy we can use to accurately illustrate the triune nature of God.

the book of 2 corinthians chapter three XVII

"But their minds were blinded. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ. But even to this day, when Moses is read, a veil lies on their heart. Nevertheless when one turns to the Lord, the veil is taken away" (2 Corinthians 3:14-16).

The Old Testament book of Exodus tells us that Moses' face took on a glowing appearance as a result of his time in God's presence. But following his return to the people of Israel, the glow from his face eventually receded. That led Moses to hide his face behind a veil to cover the "...glory of his countenance, which glory was passing away" (2 Corinthians 3:7).

Although Moses had long since passed away by the time the Apostle Paul wrote this letter to the Corinthians, a similar veil covered the hearts of many who read God's Word as well. The Apostle Paul described two forms of this veil with regard to salvation in Christ in his previous letter to the Corinthian church,...

"It seems foolish to the Jews because they want a sign from heaven as proof that what is preached is true; and it is foolish to the Gentiles because they believe only what agrees with their philosophy and seems wise to them" (1 Corinthians 1:22 TLB, see also 1 Corinthians 2:14).

In light of this, 2 Corinthians 3:16 identifies an important prerequisite for understanding the Scriptures: "...that same veil remains unlifted, because only through Christ is it taken away" (ESV). So just as the removal of a veil will serve to improve our vision, we can obtain genuine spiritual clarity and understanding if we "...turn to the Lord" (ASV). Therefore, we would be well advised to prayerfully seek the Lord's wisdom and discernment in reading and applying His Word.

We should also acknowledge the necessity of faith in understanding the Word of God. Even if that measure of faith begins with little more than a commitment to investigate the Biblical evidence and follow that evidence wherever it leads (as in the case of apologists such as Lee Strobel and J. Warner Wallace), God is exceedingly gracious towards those who seek a genuine understanding of His Word. As Jesus Himself once said...

"Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened" (Matthew 7:7-8).

the book of 2 corinthians chapter three XVI

"Therefore, since we have such hope, we use great boldness of speech— unlike Moses, who put a veil over his face so that the children of Israel could not look steadily at the end of what was passing away" (2 Corinthians 3:12-13).

We've seen how the Apostle Paul has used the literary device of comparison in referring to Moses' experience on Mount Sinai as he stood in the presence of God to receive the Ten Commandments. As a result of Moses' encounter with God, we're told that "...his face was radiant because he had spoken with the Lord" (Exodus 34:29 NIV). Perhaps not surprisingly, the following verses go on to tell us that the other members of Old Testament Israel were subsequently reluctant to approach him.

That led Moses to take the following action...

"When Moses finished speaking to them, he put a veil over his face. But whenever he entered the Lord’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the Lord" (Exodus 34:33-35).

Since this account does not give us Moses' rationale for taking these steps, we might assume that he did so to avoid provoking additional fear in those who came near him. However, Paul the Apostle gives us the reason behind these actions here in 2 Corinthians 3:13 when he writes under the inspiration of the Holy Spirit, "...The glory was disappearing, and Moses did not want them to see it end" (ERV). So even at this early stage, the glory of the Mosaic covenant was subject to decline.

Thus, Moses veiled his face to hide the fact that the glory associated with the Old Covenant was fading away even then. This leads us to a rather sad and disheartening conclusion: Moses did not seek to hide this reflection of God's glory but instead sought to hide the reality of its departure. Although this radiant glory was renewed when Moses entered God's presence, it was a process that had to be repeated, much like the sacrificial offerings that accompanied the Mosaic covenant.

Paul will go on draw some important conclusions in contrasting the temporal nature of the Old Covenant with the permanent nature of the New Covenant next.

the book of 2 corinthians chapter three XV

"For if there was glory in what worked to declare people guilty, how much more must the glory abound in what works to declare people innocent! In fact, by comparison with this greater glory, what was made glorious before has no glory now. For if there was glory in what faded away, how much more glory must there be in what lasts" (2 Corinthians 3:9-11 CJB).

The term "ministry" is a one that normally carries a positive connotation. You see, the core idea behind the word ministry involves the concept of one who serves on behalf of another. ₍₁₎ This is (or should be) true regardless of whether that ministry takes place within a church or governmental institution (such as the office of a Prime Minister or other individual who oversees a particular branch of government).

However, 2 Corinthians 3:9 speaks of a very different type of ministry when it identifies the Old Testament Law as a "ministry of condemnation" (NKJV). This graphic word-picture tells us that the Old and New Covenants carry out two very different types of service: one ultimately serves to produce death while the other serves to produce life. One source explains these differing characteristics by observing, "The law made known sin, and the wrath and curse of God; it showed us a God above us, and a God against us; but the gospel makes known grace, and Emmanuel, God with us." ₍₂₎

In contrast to this ministry of condemnation is the "...ministry of righteousness (which) exceeds much more in glory" (NKJV). This difference should be clear to anyone who has ever enjoyed the beauty of a star-filled evening sky. For example, the beauty of the moon, stars, and other celestial bodies present us with a constant reminder of the glory of the Creator for as we're told in Psalm 19:1, "The heavens declare the glory of God; And the firmament shows His handiwork."

Yet even the unquestioned beauty and glory of the night-time sky is eclipsed by the brilliant radiance of the sun as the morning hours approach. So just as the glory of a starry night is eclipsed by the dawn of a new day, the glory of the Old Covenant has since been eclipsed by a New Covenant that is far more glorious in comparison. In the words of one commentator, "As the glory of the moon and stars fades out before the glory of the sun, so its glory disappears in a comparison with the exceeding glory of the gospel." ₍₃₎

(1) G1248 diakonia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1248

(2) Matthew Henry, Matthew Henry's Commentary [2 Corinthians 3:1] http://biblehub.com/commentaries/mhc/2_corinthians/3.htm

(3) Barton Warren Johnson The People's New Testament (1891) [Verses 7-11] https://www.studylight.org/commentaries/pnt/2-corinthians-3.html

the book of 2 corinthians chapter three XIV

"But if the ministry of death, written and engraved on stones, was glorious, so that the children of Israel could not look steadily at the face of Moses because of the glory of his countenance, which glory was passing away, how will the ministry of the Spirit not be more glorious?" (2 Corinthians 3:7-8).

Many of us are familiar with objects that glow in the dark. For instance, a manufacturer may embed a toy, a wristwatch, or other object with a phosphorus material that continues to emit visible light long after it has been removed from an external illumination source. These items (and those like them) can serve to illustrate the idea behind the passage quoted above.

You see, Paul the Apostle will reach into his God-inspired storehouse of analogies to reference an actual historical event within this passage, one that did not involve a glowing object but a glowing person. That event recorded for us in Exodus 34:29-30 and it will serve as the focus of attention throughout the rest of this chapter...

"Moses came down from Mount Sinai, carrying the Ten Commandments. His face was shining brightly because the Lord had been speaking to him. But Moses did not know at first that his face was shining. When Aaron and the others looked at Moses, they saw that his face was shining, and they were afraid to go near him" (CEV).

So these passages tell us that the Old Covenant was so glorious that it caused Moses' face to shine brightly as he stood in God's presence to receive it- so much so that it actually generated a sense of fear in those who met with him upon his return. But just as the light emitted from a glow in the dark object will ultimately fade over time, we'll later find that the radiance seen in Moses' face would eventually go on to fade as well.

We can associate this event with Paul's discussion of the Old Covenant here in 2 Corinthians chapter three by considering the observations of the following commentator...

"Since the law showed man his sinfulness and gave him no power to break out of it, it ministered death. Note that the law 'fades away' (2 Cor. 3:11). When Moses descended from Mount Sinai with the law, his face shone so that the people were afraid to approach him (Exodus 34:29-30). But just as his radiance faded so also the Mosaic Law was temporary." ₍₁₎

the book of 2 corinthians chapter three XIII

"...our sufficiency is from God, who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life" (2 Corinthians 3:5-6 ESV).

In considering the Old Testament Law, it may seem unfair for God to impose a standard of behavior that ultimately serves to kill anyone who actually attempts to live by it. But what if we stopped to consider the message that God sought to communicate through the limitations of the Old Covenant?

Consider the following contrast drawn by one theologian...

"In saying that life is 'not of the letter,' Paul does not imply that there was no spiritual life whatever under the old covenant. He means that the written law, which was characteristic of the old covenant, did not and could not by itself produce life in the believing community.

The Holy Spirit, whose powerful, life-giving ministry is characteristic of the new covenant, does bring and alone can bring new life. Though He was active in the lives of God’s people under the old covenant, new covenant believers experience His ministry in far greater measure (Ps. 51:10–12; Joel 2:28, 29; Luke 11:13; Rom. 5:1–5)."₍₁₎

So while the Law identifies righteous behavior, the Spirit provides us with the ability to live righteously by internally inscribing God's word within us and providing us with the desire and ability to follow God's moral standards. Philippians 2:13 summarizes this idea when it tells us, "...it is God who works in you both to will and to do for His good pleasure."

The New Testament book of Romans also brings clarity to this idea when it tells us, "It is impossible to do what God’s standards demand because of the weakness our human nature has. But God sent his Son to have a human nature as sinners have and to pay for sin. That way God condemned sin in our corrupt nature. Therefore, we, who do not live by our corrupt nature but by our spiritual nature, are able to meet God’s standards in Moses’ Teachings" (Romans 8:3-4 GW).

Another commentator contrasts the relationship between the letter of the Law and the Spirit in the following manner...

"Paul used 'Spirit' in this passage in a double sense. On the one hand, he contrasted the 'letter' (exact wording) of the Old Covenant with the 'spirit' (true intention) of the New Covenant. On the other hand, he contrasted the non-enabling, external words of the Old Covenant with the enabling, internal Holy Spirit of the New Covenant (cf. Rom. 2:28-29; 7:6)." ₍₂₎

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2054). Orlando, FL: Reformation Trust.

the book of 2 corinthians chapter three XII

"He has enabled us to be ministers of His new covenant. This is a covenant not of written laws, but of the Spirit. The old written covenant ends in death; but under the new covenant, the Spirit gives life" (2 Corinthians 3:6 NLT).

The New Testament book of Romans reveals one way in which the Old Covenant ends in death: "Moses writes of righteousness-by-the-Law when he says that ‘the man who does those things shall live by them’—which is theoretically right but impossible in practice" (Romans 10:5 Phillips).

To illustrate this point, we can look to the account of a man who once approached Jesus with the following question: "...'Good Teacher, what shall I do that I may inherit eternal life?'" (Mark 10:17).

In reply, Jesus said, "You know the commandments: 'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother'" (Mark 10:19). The idea was that if this man followed these Commandments, he would secure the eternal life he sought.

In response, the man said, "...'Teacher, all these things I have kept from my youth'" (Mark 10:20). That prompted the following reply from Jesus: "...One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me" (Mark 10:21).

Since this man thought he had been keeping the Commandments, Jesus directed him to a specific area of his life where he could verify that claim: "Sell everything you have, give it to the poor, and follow Me." Unfortunately, the man ultimately chose to reject Jesus' counsel in order to maintain his possessions (Mark 10:22). Thus, he revealed that he was guilty of breaking the first Commandment: "You shall have no other gods before Me" (Exodus 20:3).

This brief account serves to demonstrate how the written law eventually leads to death. While it is possible to find eternal life by living up to the standards of the Law in theory, it is impossible for imperfect human beings to adhere to the requirements of a perfect Creator consistently. Some perhaps, may come closer than others but everyone ultimately falls short.

Thus, the Law serves to condemn us to death for as we're told in the New Testament epistle of James, "...the person who keeps every law of God but makes one little slip is just as guilty as the person who has broken every law there is" (James 2:10 TLB).

the book of 2 corinthians chapter three XI

"He has qualified us [making us sufficient] as ministers of a new covenant [of salvation through Christ], not of the letter [of a written code] but of the Spirit; for the letter [of the Law] kills [by revealing sin and demanding obedience], but the Spirit gives life" (2 Corinthians 3:6 AMP).

One of the heresies (or false teachings) confronted by the early church involved the doctrines held by a group known today as the Judaizers. The Judaizers were early Jewish converts to Christianity who taught that non-Jewish people were obligated to observe the Old Testament Law in order to receive salvation through Christ. The New Testament book of Acts records one such instance of this teaching...

"And certain men came down from Judea and taught the brethren, 'Unless you are circumcised according to the custom of Moses, you cannot be saved'" (Acts 15:31).

So might summarize this argument in the following manner: “Jesus saves us but only after we have accepted the Old Testament Law. Therefore, everyone must first accept the requirements of the Old Covenant before they can become Christians." However, this teaching stood in direct opposition to the message we find here in 2 Corinthians 3:6 where we're told that the "...old written covenant ends in death; but under the new covenant, the Spirit gives life" (NLT).

Instead, the Biblical book of Romans provides us with the proper explanation of the Law's true relationship to the New Covenant...

"But now we have been released from the law, for we died to it and are no longer captive to its power. Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit.

Well then, am I suggesting that the law of God is sinful? Of course not! In fact, it was the law that showed me my sin. I would never have known that coveting is wrong if the law had not said, 'You must not covet.' But sin used this command to arouse all kinds of covetous desires within me! If there were no law, sin would not have that power.

At one time I lived without understanding the law. But when I learned the command not to covet, for instance, the power of sin came to life, and I died.

So I discovered that the law’s commands, which were supposed to bring life, brought spiritual death instead. Sin took advantage of those commands and deceived me; it used the commands to kill me. But still, the law itself is holy, and its commands are holy and right and good" (Romans 7:6-12 NLT).

the book of 2 corinthians chapter three X

"He has made us competent to be ministers of a new covenant, not of the letter, but of the Spirit. For the letter kills, but the Spirit produces life" (2 Corinthians 3:6 HCSB).

A look at the Old Testament Scriptures reveals an unfortunate realty in regard to the Old Covenant sacrificial system: God's people repeatedly failed to fulfill it's terms. In addition, the New Testament book of Hebrews tells us that "...under the old system, gifts and sacrifices were offered, but these failed to cleanse the hearts of the people who brought them" (Hebrews 9:9). In other words, these sacrifices failed to change those internal attitudes that made it necessary for human beings to bring such offerings in the first place.

This meant that something better was needed- a "New Covenant" had to be established between between God and humanity. As mentioned earlier, God foretold the need for this agreement through the prophet Jeremiah...

"'The day will come,' says the Lord, 'when I will make a new contract with the people of Israel and Judah. It won't be like the one I made with their fathers when I took them by the hand to bring them out of the land of Egypt-- a contract they broke, forcing me to reject them,' says the Lord.

'But this is the new contract I will make with them: I will inscribe my laws upon their hearts, so that they shall want to honor me; then they shall truly be my people and I will be their God. At that time it will no longer be necessary to admonish one another to know the Lord. For everyone, both great and small, shall really know me then,' says the Lord, 'and I will forgive and forget their sins'" (Jeremiah 31:31-34).

In light of this, we might question why God chose to establish the the Old Covenant in the first place. To answer this question, we can say that one of God's purposes in establishing the Old Covenant was that it served to direct us toward the new agreement He foretold through Jeremiah (see Galatians 3:24-26 and Hebrews 9:9-10). The key difference is that the New Covenant would not be based on what we must do in relation to God but on what God does for us.

This new agreement was ultimately fulfilled through Jesus' sacrificial death on the cross (1 Peter 3:18 and Hebrews 10:1-18). Therefore, it will never fail because it does not depend upon fallible human beings for its fulfillment.

Thus, as we are told in Hebrews 7:25, "He is able to save completely all who come to God through him. Since he will live forever, he will always be there to remind God that he has paid for their sins with his blood."

the book of 2 corinthians chapter three IX

"He has made us competent as ministers of a new covenant--not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2 Corinthians 3:6 NIV).

2 Corinthians 3:6 speaks of a new covenant, one that is "...not of written laws, but of the Spirit" (NLT). While the idea of a covenantal agreement may seem unfamiliar, it is not unlike certain other kinds of common contractual agreements in some respects. For instance, a covenant is similar to a modern-day contract in the sense that it serves to identify the responsibilities of those who enter it. And just like many other types of contractual agreements today, a covenant usually contains a list of penalties to be assessed against those who fail to fulfill its terms.

However, a covenant differs from other types of agreements in one important respect: the terms of a covenant are non-negotiable. In other words, the language contained within a covenant cannot be modified or rewritten to suit the desires of one party. Instead, a covenant must be accepted or rejected in its entirety without amendment.

The idea of a covenantal agreement was sure to be familiar to anyone of Jewish descent within the church at Corinth in light of the various covenants mentioned throughout the Old Testament. In addition to the well-known covenants that God established with Noah (Genesis 6:18), Abraham (Genesis 17:1-9), and David (Psalm 89:3-4), we can find other examples of such arrangements between God and an individual person (Numbers 25:10-13), two individuals with one another (1 Samuel 23:16-18), and an individual person with God (2 Kings 11:17).

However, the most famous Old Testament covenant was undoubtedly the one made by God with Israel through Moses: "And (Moses) read to the people the Book he had written-- the Book of the Covenant-- containing God's directions and laws. And the people said again, 'We solemnly promise to obey every one of these rules'" (Exodus 24:7-8). This agreement enabled the people of Old Testament Israel to find acceptance with God through a system of animal sacrifices.

You see, the resulting penalty for any violation of God's Law is death (see Genesis 2:16-17 and Ezekiel 18:4). But as part of this Old Testament covenant, God graciously agreed to accept the death of a sacrificial animal on behalf of those who had done wrong. Thus, these sacrifices served to atone (or "make up for") for the sins of those who brought them.

While this arrangement was sufficient for this purpose, we'll see why a better covenant was needed to replace it next.

the book of 2 corinthians chapter three VIII

"who also made us sufficient as ministers of the new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life" (2 Corinthians 3:6).

In 2 Corinthians 3:6, the Apostle Paul introduces a concept he will work to develop throughout the rest of this chapter. That concept involves a contrast between the Old and New Covenants. Before we take the time to examine this contrast in greater detail, let's first turn our attention to some important aspects of the Old Covenant as found in the opening books of the Bible.

The first five books of the Bible are referred to as the Pentateuch, the Law, or the Torah. The word Pentateuch means "five volumes" and comprises the Biblical books of Genesis, Exodus, Leviticus, Deuteronomy, and Numbers. For the purposes of our discussion here in 2 Corinthians chapter three, we should recognize that there are three aspects to the Old Testament law contained within these books: civil, ceremonial, and moral.

The civil law defined lawful and unlawful activities and various types of contractual arrangements for the people of Old Testament Israel. The ceremonial law prescribed the manner in which an individual could approach God under the Old Covenant sacrificial system. The moral law explained the difference between right and wrong. With regard to the application of these laws today, the New Testament books of Colossians and Galatians tell us that the civil and ceremonial aspects of the Old Testament law were fulfilled in Christ....

"So don’t let anyone condemn you for what you eat or drink, or for not celebrating certain holy days or new moon ceremonies or Sabbaths. For these rules are only shadows of the reality yet to come. And Christ himself is that reality" (Colossians 2:16-17 NLV).

"Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor" (Galatians 3:24-25 see also Romans 10:4).

While these New Testament Scriptures tell us that we are no longer under the same Old Testament civil and ceremonial requirements as found within the books of the Law, we still maintain a moral obligation to honor God in regard to our personal behavior. Since the Law provides us with the knowledge of sin (Romans 3:20), the moral principles that we find within it are just as valid today as they were when they were originally written.

With these things in mind, we'll take a closer look at both the Old and New Covenants over the next few studies.

the book of 2 corinthians chapter three VII

"By ourselves we are not qualified in any way to claim that we can do anything. Rather, God makes us qualified" (2 Corinthians 3:5 GW).

For decades, the popular music charts have been liberally sprinkled with artists who have earned the title of "one hit wonder." This phrase refers to those singers and musicians who scored a hit record and then faded into obscurity without ever charting another successful recording. While many of these artists possessed the talent necessary to create a memorable song, it seems that they lacked the creative ability to sustain the success generated by their only hit.

In like manner, a person who fails to recognize that our competence and sufficiency comes from God is someone who is drifting dangerously close to becoming the spiritual equivalent of a one hit wonder as well. While our God-given skills and talents can (and should) be harnessed to honor God, its also important to recognize that our natural abilities are limited. Thus, they are insufficient to fulfill the work that God has called us to do.

Unfortunately, it appears that this is the type of mindset that is held by many today. For instance, people are often taught that it is necessary to "believe in yourself" in order to successfully overcome the challenges of daily life. But while it may be said that the concept of self-reliance is certainly a good idea in terms of employment, it is much more of an anti-Biblical philosophy in many respects when we stop to consider it.

You see, when people are taught to "believe in themselves" they are effectively being told to rely on the skills or abilities they possess. But those who believe in themselves cease to believe in Jesus- and without Him, they can do nothing as we're told in the New Testament gospel of John. In contrast, a far better approach can be found in the Apostle Paul's letter to the Philippian church where we read, "I can do all things through Christ who strengthens me" (Philippians 4:13).

Therefore, we should regard ourselves as stewards or managers of the abilities we possess along with the knowledge that our success comes through dependence upon the One who has graciously provided us with such abilities. In the words of one commentary...

"No one can claim to be adequate without God's help. No one is competent to carry out the responsibilities of God's calling in his or her own strength. Without the Holy Spirit's enabling, our natural talent can carry us only so far." ₍₁₎

(1) Life Application Study Bible NASB 2 Corinthians 3 Study Notes [3:4-5]

the book of 2 corinthians chapter three VI

"Not that we are sufficient of ourselves to think of anything as being from ourselves, but our sufficiency is from God" (2 Corinthians 3:5).

Every individual fighter in the professional boxing world is classified according to his or her weight. These individual weight classes range from the smallest, lightest fighters (the various "flyweight" categories) all the way up to the largest "heavyweight" fighters. In general, fighters compete against others within their respective weight classes for a boxer from a lighter weight class would not be expected to have much of a "fighting chance" against a heavier opponent.

Nevertheless, a fighter who initially appears to be overmatched when stepping up in class will sometimes perform in a manner that seems to be well beyond the skills that he or she would normally appear to possess. Thus, a boxer who performs above his or her expected ability is said to be "punching above his weight." Over time, this metaphor has grown to include anyone who successfully achieves a result that seems greater than his or her talent, skill, ability, or resources would appear to suggest.

This concept would not have been lost upon Paul the Apostle, a person who was known for using a few boxing and athletic metaphors of his own. Despite his academic credentials (which were considerable), Paul clearly recognized that he was not sufficient for the work that God called him to do. Instead, he admitted that "By ourselves we are not qualified in any way to claim that we can do anything. Rather, God makes us qualified" (GW).

In a sense, Paul recognized that he was punching above his weight, just as is true of anyone who endeavors to undertake a work of God. While it is right and proper to acknowledge and utilize our God-given skills, talents, and abilities in His service, its also important to remember that no one is adequate for such a work in his or her own strength. As Jesus reminded His disciples, "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:5).

Therefore, we would be ill-advised to decline a potential ministry opportunity solely on the basis that we seem to be unqualified. If we were fully sufficient within ourselves to perform the work that God has called us to do then our sufficiency would not be from God (see Acts 4:13). As the old adage tells us, "God does not call those who are qualified; instead, He qualifies those whom He calls."

the book of 2 corinthians chapter three V

"clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart. And we have such trust through Christ toward God" (2 Corinthians 3:3-4 NLT).

Earlier in 2 Corinthians 3:2, Paul the Apostle made the following statement to the Corinthian church: "You are our epistle written in our hearts, known and read by all men." Here now in the following verse, he effectively adds, "You are our epistle, but more to the point, you are epistles of Christ."

In other words, Paul did not "author" the Corinthians so to speak but he did serve as the instrument through which God inscribed His message upon them. So the members of the Corinthian church served to represent two parties: the Apostle Paul and the God who had effectively worked in their lives as a result of his message.

Of course, it might be said that the church at Corinth served as a very poor letter of recommendation in light of the divisions, infighting, and demonstrated irreverence towards the things of God that existed within their fellowship. However, the real question is this: what were the Corinthians like before God began to rewrite their individual histories through the work of Paul the Apostle?

Well, 1 Corinthians 6:9-11 provides us with the answer...

"Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. And such were some of you..."

So any issues that existed within the church at Corinth should be viewed within the context of the immorality, alcoholism, thievery, and various forms of inappropriate behavior that characterized the prior lives of those who had come to Christ there, In light of this, Paul viewed them as good representative examples of the work that God had done in facilitating their spiritual growth despite the fact that they were still a "work in progress" to some degree.

Thus, Paul could point to the Christian community in Corinth as evidence of God's ability to bring about genuine, positive change in the lives of those who follow Him. This change was not effected externally through pen and ink (which is easily erased or overwritten) nor through tablets of stone (which are easily broken). Instead, it was inscribed within the innermost beings of those who had accepted Christ at Corinth, just as is true today.

the book of 2 corinthians chapter three IV

"clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart" (2 Corinthians 3:3).

Although it may not seem obvious from the context, 2 Corinthians 3:3 reflects the fulfillment of an important Old Testament prophecy. Consider the words of the prophet Jeremiah as recorded in Jeremiah 31:31-35...

"Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord.

But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. No more shall every man teach his neighbor, and every man his brother, saying, 'Know the Lord,' for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.”

Instead of a message from God delivered under the auspices of a prophet who had been called to chisel God's Word into stone or inscribe it with pen and ink, those who follow Christ can benefit from the internal inscription of His Word upon their hearts and minds. Through the indwelling Spirit of God, we can thus become active, living communiqués from God who personally interact with others as we go about our daily lives.

One source draws upon this analogy to identify the positive qualities should characterize those who serve as epistles of Christ...

"What makes a good letter? First, a good letter must be legible, easy to read. Living epistles of Christ should be easily read, not confusing to the 'reader.' Second, a good letter should contain clear, definite statements. Readers should not be baffled by the statements that the letter makes.

Third, a good letter should reveal the personality of the one who writes it. Christian "letters" should also reveal the personality of Christ, who has made them and sent them to communicate His mind." ₍₁₎

(1) Dr. Thomas L. Constable. The Expository Notes of Dr. Constable (Dr. Constable's Bible Study Notes). [3:3] Copyright 2012 by Dr. Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/htm/NT/2%20Corinthians/2Corinthians.htm

the book of 2 corinthians chapter three III

"Are we beginning to praise ourselves again? Are we like others, who need to bring you letters of recommendation, or who ask you to write such letters on their behalf? Surely not! The only letter of recommendation we need is you yourselves. Your lives are a letter written in our hearts; everyone can read it and recognize our good work among you" (2 Corinthians 3:1-2 NLT).

To close out this portion of our look at 2 Corinthians chapter three, we will turn our attention to three different commentators who offer three different perspectives in regard to the passage from 2 Corinthians 3:1-2 quoted above.

The first author reminds us that our social, cultural, and academic influences become a part of the "book" that characterizes the account of our individual lives...

"Like it or not, right or wrong, people generally manifest what they have been taught or what they have learned. Teaching and learning is a character-building process. People become 'books' to be read by all those with whom they associate. The apostles were 'read' as having 'been with Jesus' (Act_4:13). That is how people become 'letters of recommendation.'" ₍₁₎

Our second commentator draws our attention to the importance of prayerfully addressing the need to represent Christ well before those who do not know Him...

"Every Christian should be a clearly written and legible tractlet, circulating for the glory of God. Men will not read the evidences for Christianity as contained in learned treatises, but they are keen to read us. God alone can suffice us to sustain this searching scrutiny." ₍₂₎

Our third and final source draws a comparison between an officially sanctioned certificate of ministry (which may or may not be reflective of God's calling) and God's ordination of an individual to a position of ministry (which may or may not be recognized in the form of a human certification)...

"The best analogy in today’s world might be a certificate of ordination. Many people think that a certificate of ordination means that you have the credentials of ministry. While there is an important purpose in a public ordination to ministry, a piece of paper in itself never is a proper credential. The true credentials of the ministry are changed lives, living epistles. We might almost say, keep your paper to yourself and show us the changed lives from your ministry.

...it is significant that Paul does not say, 'miracles are our epistle of commendation.' Paul apparently did not believe his primary 'letter of recommendation' was found in miraculous signs but found in miraculously changed lives." ₍₃₎

(1) Paul T. Butler. The Bible Study Textbook Series, Studies In Second Corinthians (College Press) [p. 67] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

(2) Meyer, Frederick Brotherton. "Commentary on 2 Corinthians 2:4". "F. B. Meyer's 'Through the Bible' Commentary". https://www.studylight.org/commentaries/fbm/2-corinthians-2.html. 1914.

(3) David Guzik. 2 Corinthians 3 – The Glory of the New Covenant © Copyright - Enduring Word https://enduringword.com/bible-commentary/1-corinthians-16/

the book of 2 corinthians chapter three II

"Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you? You yourselves are our letter of recommendation, written on our hearts, to be known and read by all" (2 Corinthians 3:1-2 ESV).

Beginning in the latter half of the 20th century, credit cards began to be widely employed as a means of payment for various goods and services. However, these cards also served an important secondary purpose: they helped to establish the person who presented a credit card as someone who was creditable as well.

For instance, whenever a traveler seeks overnight lodging today. he or she will inevitably be asked to produce a credit card in advance. This not only helps to ensure payment but also serves to establish a level of validation and trust between the two parties. In a sense, the letters of recommendation that Paul the Apostle referenced here in 1 Corinthians 3:1-2 functioned in a similar manner, for they also made the bearer more credible than if he or she simply claimed to be trustworthy.

However these hard forms of validation are not nearly as important as the ways in which we accredit ourselves. You see, there's an old adage that tells us that a person can be known by the company that he or she keeps. This is not only true of our friendships and relationships but is also true of our individual interests and the various forms of social media we employ. In a sense, these things become "letters of recommendation" that are known and read by others- they "recommend" our interests, viewpoints, character, and personalities to those we encounter.

In fact, we can expand this concept to include many other areas of life. For example..

The books, magazines, and websites we read serve to reveal our interests and personalities. What do those choices say about us?
Our entertainment choices reflect much about us as individuals.
Our recreational and leisure activities are often characteristic of the things we feel are important.

The impact of these choices are much like the "writing" that we inscribe upon the pages of our daily lives. They are known and read by those who know us (and those who don't) and they serve to inform their opinions and judgments of us. Therefore in light of these things, we should seek to "Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us" (1 Peter 2:12 NIV).

the book of 2 corinthians chapter three I

"Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? You are our epistle written in our hearts, known and read by all men" (2 Corinthians 3:1-2).

In the closing verses of 2 Corinthians chapter two, Paul the Apostle asked the following question in regard to the work of ministering God's Word: "...who is adequate for such a task as this? 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" (2 Corinthians 2:16-17 TLB).

Of course, some of Paul's critics within the Corinthian church were likely to view this kind of remark as a patronizing statement. Perhaps this is why he moved to neutralize the criticisms of those who might be inclined to say, "Paul is commending himself again" by making use of a then-common practice to illustrate his point- a letter of recommendation.

While letters of recommendation are sometimes offered in support of those seeking employment or others are applying to an institute of higher education today, they were especially important in days of the first century. You see, a letter of recommendation served as a important means of verification in an age when it was difficult to validate one's credentials,

As traveling ministers journeyed from place to place in the New Testament era, they typically carried such letters as furnished by the local congregations they had visited along the way. These letters served to introduce an unfamiliar minister to the local Christian community and confirm the legitimacy of his work, This custom appears within the New Testament in relation to legitimate spiritual leaders (see Acts 18:27) and was affirmed by Paul himself (Romans 16:1).

So it appears that Paul made use of this practice in an effort to counter those who might view his message as a means of self-commendation. As the man whom God used to found the church at Corinth, Paul hardly required any such introduction to the members of their congregation. On the contrary, the Corinthian believers had been impacted by Paul and the integrity of his ministry to such a degree that they essentially served as his letter of recommendation.

As one theologian observes, "Paul’s point was that he did not need secondhand testimony when the Corinthians had firsthand proof of his sincere and godly character." ₍₁₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Co 3:1). Nashville, TN: Thomas Nelson Publishers.

the book of 2 corinthians chapter two XIV

"For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ" (2 Corinthians 2:17).

The contrast found within the closing verse of 1 Corinthians chapter two is one of great importance: "For we are not, as so many, peddling the word of God..."

This implies that there were a great number of first-century hucksters who were making merchandise of God's Word in the period immediately following Jesus' death and resurrection. As one source comments, "Even in Paul’s day, there already were many false prophets and false teachers, who were corrupting the sincere teaching of God’s Word with various elements of paganism. One of Paul’s main purposes in writing this epistle was to warn against these compromising teachers." ₍₁₎

One way to effectively identify the modern-day variants of those who "...market God’s message for profit" (HCSB) involves examining the priorities of a minister and his or her ministry for potential areas of concern. For instance...

Is the person or organization known for a strong commitment to Scriptural integrity or is the person or organization primarily known for something else?
Does the person or ministry recognize the ultimate authority of God's Word in addressing the issues and concerns of life?
Does the person or organization devote an inordinate amount of time to fundraising or marketing of it's materials?
If the organization presents itself as a teaching or preaching ministry, is the minister primarily focused upon a particular spritual theme or experience? Are the sermons generally topical with an occasional Bible verse sprinkled in from time to time?

While any group of imperfect human beings has the potential to make mistakes or drift off course, a ministry that is firmly committed and focused upon communicating the whole counsel of God is generally one that is less likely to "...hustle the word of God to make a profit" (CEB). On the other hand, an agenda-driven ministry that views and applies the Scriptures in a peripheral manner is one that should be scrutinized closely.

In light of this, we would be well advised to remember everyone speaks "...in the sight of God in Christ." This concept can be summarized by the Latin term Coram Deo, a phrase that means "in the presence of God." Those who act with the understanding that our choices and decisions are made in the daily presence of a holy, righteous, and virtuous Creator are those who are most likely to discharge their responsibilities in an appropriate manner and avoid "...peddling the word of God."

(1) Institute for Creation Research, New Defender's Study Bible Notes [2 Corinthians 2:17] http://www.icr.org/books/defenders/7332/

the book of 2 corinthians chapter two XIII

"To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?" (2 Corinthians 2:16)

Just as the message of salvation in Christ means one thing to those who have accepted His sacrifice, it often means something very different for those who have chosen to reject it.

For instance, let's take the example of a person who believes that the idea of an afterlife is something that is foolish and naive. A person who holds that opinion is likely to experience difficulty in understanding the choices and decisions made by those who affirm that every human being will eventually have to give an account of his or her life to God (see Hebrews 4:13).

This illustration highlights an important reality contained within the passage quoted above: it is often challenging for others to make sense of the judgments made by those who seek to honor God with their lives. On one hand, those who are members of God's family will typically respond to such judgments with the same level of appreciation that accompanies the aroma of a good meal. For others, such judgments might simply just stink.

We can further illustrate this dichotomy with a passage from the New Testament epistle of 1 Peter...

"You have had enough in the past of the evil things that godless people enjoy—their immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols.

Of course, your former friends are surprised when you no longer plunge into the flood of wild and destructive things they do. So they slander you. But remember that they will have to face God, who will judge everyone, both the living and the dead" (1 Peter 4:3-5 NLT).

Thus, it helps to remember that our choices and decisions serve to impact those who within our circle of influence- and the things we teach with our lives will leave an impression upon others. Yet just as a manufacturer cannot fully control the way in which a product is used once it is released to the public, a Godly man or woman cannot always control the way in which others respond to the choices that he or she makes in seeking to honor God.

As one paraphrase of 2 Corinthians 2:16 puts it, "We Christians have the unmistakeable 'scent' of Christ, discernible alike to those who are being saved and to those who are heading for death. To the latter it seems like the very smell of doom, to the former it has the fresh fragrance of life itself" (Phillips).

the book of 2 corinthians chapter two XII

"For to God we are the fragrance of Christ among those who are being saved and among those who are perishing" (2 Corinthians 2:15 HCSB).

While the sight of an old photograph or the voice of a friend can trigger a pleasant memory, a familiar scent is one that can often prompt the strongest response within us.

For instance, the aroma of a familiar meal can serve to recall childhood memories of a beloved family member's home. The fragrance of a lover's perfume or cologne can evoke a strong emotional response in those who encounter it. The interior scent of a classic automobile can transport the person who formerly owned such a vehicle back to an earlier era when the car and its driver were both much younger.

Perhaps this is why the Holy Spirit inspired Paul the Apostle to select this particular metaphor to illustrate the effect that God's people can have upon the lives of others. In much the same way that a particular scent can mean different things to different people, the reality of Christ in the lives of those who follow Him can provoke vastly different responses in those whom they encounter.

Nevertheless, some members of Paul's original audience may have understood this imagery in a much more immediate sense. You see, this reference to "...those who are being saved and... those who are perishing" has its likely origins in an ancient Roman triumphal procession. One source provides us with some important background information regarding this practice...

"It was a custom in the Roman Empire, when a conquering general returned from a campaign over one of the enemies of Rome, if he had fought a hard campaign and had thoroughly overcome the enemy, subduing the threat to Rome, then the Senate would meet and grant him a Triumph...

In the Roman Triumphs, the conquering general would ride through the streets of Rome in his chariot, preceded by numbers of priests swinging pots of fragrant incense. Behind him would come the captives he had taken, being led to their execution in chains; then there would come the generals of his army, the captains and the commanders of his forces. The streets would be filled with people shouting acclamations." ₍₁₎

These processions represented a tremendous honor for the victorious and a shameful humiliation for the defeated- and the fragrance of the incense dispersed during these proceedings meant something vastly different for each. We'll tie these ideas together along with a modern-day application of this passage next.

(1) Ray C. Stedman, Who is Sufficient Message transcript and recording © 1979, 1995 by Ray Stedman Ministries, owner of sole copyright by assignment from the author. https://www.raystedman.org/new-testament/2-corinthians/who-is-sufficient

the book of 2 corinthians chapter two XI

"Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing" (2 Corinthians 2:14-15).

2 Corinthians 2:14-15 marks the beginning of a departure in the Apostle Paul's narrative concerning his attempt to obtain news of the situation in Corinth, one that will go on to occupy a sizable portion of the book of 2 Corinthians. In fact, Paul's chronicle of his search for Titus and the latest news from Corinth will have to wait until we reach 2 Corinthians 7:5-7 where he will resume the account he began in the previous verses.

In the meantime, the intervening portions of 2 Corinthians will provide us with an extended discourse on a variety of topics including...

A comparison of the Old and New Covenants (chapter three).
The importance of integrity in ministry (4:1-6).
The power of the gospel in the possession of frail human beings (4:7-18).
The hope of heaven and the ministry of reconciliation that God has extended to us (chapter five).
The role of God's people as Temples of the Living God (6:14-7:1).

Paul began this digression with a word-picture that was sure to evoke a number of familiar images for the members of his original audience. For example, those who had previously lived under the Old Testament sacrificial system might easily associate the imagery contained within the phrase "...we are to God the fragrance of Christ" with a Scripture such as Numbers 28:2: "Give these instructions to the people of Israel: The offerings you present as special gifts are a pleasing aroma to me..." (NLT).

This passage might also bring to mind another Old Testament Scripture found in Ezekiel 20:41: "When I bring you out from the nations and gather you from the unfamiliar lands where you have been scattered, I will accept you as a pleasant aroma. I will put My holiness on display by the way you live as all the world watches!" (Voice).

In fact, the imagery of an Old Testament sacrifice was so powerful that Paul would later go on to utilize it once again in his letter to the church at Philippi (see Philippians 4:18). However, there was another aspect to this passage that would have been familiar to a Roman audience as well. We'll go on to examine that association next.

the book of 2 corinthians chapter two X

"Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened to me by the Lord, I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia" (2 Corinthians 2:12-13).

The first-century city of Troas was a Mediterranean coastal city located near the Aegean sea. It was a place that was familiar to Paul the Apostle, for Acts 16:8-10 tells us that Troas was the city where he received his call to preach the gospel in the region of Macedonia. Later on, Paul returned to Troas for a week-long stay (Acts 20:6) during which he apparently left some of his possessions behind (see 2 Timothy 4:13).

It was there in Troas that Paul had hoped to connect with another man named Titus in order to receive an update on the situation in Corinth. Titus was a close associate of Paul ₍₁₎ and the person to whom the Biblical letter of Titus is addressed. Its possible that Titus carried one of Paul's earlier messages to the church at Corinth along with the understanding that he would later catch up with Paul at Troas in order to provide him with an update on how it had been received.

Unfortunately, it appears that Titus never made his way back to Troas, a development that deeply troubled Paul. As Paul himself confessed, "I had no rest in my spirit" or, "I... had no peace of mind" (NIV) regarding his inability to secure a follow up meeting with his friend. Since the contents of Paul's letters to the Corinthians were challenging and difficult, he was naturally concerned with their response. If we add this to the fact that Titus had subsequently gone "missing in action," its easy to see why Paul had become concerned.

So despite the fact that the Lord had opened a door of opportunity for Paul within the city of Troas, he made the decision to go to the region of Macedonia in an attempt to locate Titus. To find him, Paul could simply check with the members of each local Christian community to see if Titus had previously visited there as he traveled from place to place. Thus, they could assist Paul in tracking down his friend and provide him with the latest news from their region.

For those of us who are accustomed to the near-instantaneous communication capabilities available today, these first-century limitations can help us better appreciate the anxieties that Paul experienced as he sought news regarding the situation at Corinth.

(1) In addition to his various appearances here within the book of 2 Corinthians, Titus is also mentioned in Paul's letters to the Galatians and Timothy as well.

the book of 2 corinthians chapter two IX

"lest Satan should take advantage of us; for we are not ignorant of his devices" (2 Corinthians 2:11).

2 Corinthians 2:5-11 draws our attention to a spiritual danger that may be easy to overlook- the danger that exists in failing to do what is right.

You see, it was good and appropriate for the members of the Corinthian church to restore the person who had responded to their act of church discipline in a spirit of contrition and repentance. But a failure to welcome that person back into their fellowship would have have been a sin. As one source observes, "Satan would gladly have kept the sinful man in the church; since he has repented, Satan would gladly have the church keep him out." ₍₁₎

Thus, a failure to do what is right can be identified as one of the more subtle tools in the adversary's toolbox. As another commentator reminds us...

"This verse tells us that a church or an individual Christian may be overcome by the evil one simply by failing to do right! We are easily deceived into believing that evil only has power over us when we do something wrong. But according to Paul (and Jesus in Luk_12:47-48; and Jas_4:17) righteousness is a positive way of life, not a negative one. Failure to do right is in itself the most common sin of Christians. ₍₂₎

As we close out this portion of 2 Corinthians chapter two, this same commentator provides us with a number of helpful observations regarding the subject of church discipline...

"a. When Christians rebel against godly spiritual leaders and verbally attack them, their attacks bring grief upon the whole church of God as well as their leaders.

b. It is the responsibility of the whole church to bring such rebellion to a resolution, even if severe discipline is necessary.

c. If the offender repents and expresses desire to be reinstated in fellowship with the congregation, the congregation must forgive, comfort (strengthen) and love him.

d. For there is a clear danger that severe spiritual discipline could cause a Christian to be overwhelmed (Gr. katapothe, “swallowed up”) with grief.

e. The apostles expect the church to obey in everything taught by them.

f. Not forgiving a penitent brother makes any Christian vulnerable to Satan’s designs..."

"There is only one way we may be certain that we are not ignorant of the devil’s devices and that is to trust only what the Bible says about the devil. All other information purporting to be about the devil is suspect..." ₍₂₎

(1) Johnson, Barton W. "Commentary on 2 Corinthians 2". "People's New Testament". <http://classic.studylight.org/com/pnt/view.cgi?book=2co&chapter=002>. 1891.

(2) The Bible Study Textbook Series, Studies In Second Corinthians (College Press) Paul T. Butler. [p. 47, 48] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter two VIII

"If you forgive anyone for anything, I also forgive him — for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ" (2 Corinthians 2:10 NET).

What is "forgiveness"? Well, forgiveness can be defined as, "The act of excusing or pardoning another in spite of his slights, shortcomings, and errors." ₍₁₎ Since God has forgiven us in Christ, we are similarly obligated to follow His good example in forgiving those who have wronged us as well. But what of those who do not forgive, those who hold grudges, or those who prefer to remain angry with others who have committed an injustice against them?

Well, Jesus once addressed those questions in the form of a parable found in Matthew 18:21-35...

"Therefore, the Kingdom of Heaven can be compared to a king who decided to bring his accounts up to date with servants who had borrowed money from him. In the process, one of his debtors was brought in who owed him millions of dollars. He couldn’t pay, so his master ordered that he be sold—along with his wife, his children, and everything he owned—to pay the debt.

But the man fell down before his master and begged him, ‘Please, be patient with me, and I will pay it all.’ Then his master was filled with pity for him, and he released him and forgave his debt. But when the man left the king, he went to a fellow servant who owed him a few thousand dollars. He grabbed him by the throat and demanded instant payment.

His fellow servant fell down before him and begged for a little more time. 'Be patient with me, and I will pay it,' he pleaded. But his creditor wouldn’t wait. He had the man arrested and put in prison until the debt could be paid in full.

When some of the other servants saw this, they were very upset. They went to the king and told him everything that had happened. Then the king called in the man he had forgiven and said, 'You evil servant! I forgave you that tremendous debt because you pleaded with me. Shouldn’t you have mercy on your fellow servant, just as I had mercy on you?' Then the angry king sent the man to prison to be tortured until he had paid his entire debt.

That’s what my heavenly Father will do to you if you refuse to forgive your brothers and sisters from your heart" (NLT).

the book of 2 corinthians chapter two VII

"For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ" (2 Corinthians 2:9-10).

The Corinthian church's response to the immorality found within their congregation not only held ramifications for the person involved- it also functioned as a test for the remainder of the church as well. The question was this: would the congregation follow the directives they had received from the Apostle Paul or would they choose another course of action? To illustrate this test, we can turn to a dilemma faced by consumers in the first-century era.

You see, many of the familiar forms of financial exchange that we enjoy today simply did not not exist in the days of the first century, Instead, virtually all forms of currency took the form of metal coinage. These coins were crafted from metal that had been heated to a liquid state and then poured into molds where they were allowed to cool.

When the coins emerged from within these molds, they still carried some extraneous metal around the edges known as "flash." So before these coins could be placed into circulation, these rough, uneven edges first had to be removed. But even after being prepared in this manner, an unscrupulous financier might shave down an individual coin even further, thus decreasing its value. One commentator tells us that more than eighty laws were passed to try to stop such individuals from shaving down the coins that were already in circulation.

On the other hand, there were other financiers who acted with a greater degree of integrity and refused to accept or exchange such cut-down coinage. Thus, they represented honorable brokers who were committed to placing only genuine, full-weight money into circulation. These individuals were identified by the term "dokimos," a reference to the type of person who was "approved" in handling such financial transactions. ₍₁₎

In a similar manner, the members of the Corinthian church had been "tested and approved" in carrying out the Apostle Paul's instructions. Thus we can say that the members of this congregation had demonstrated admirable progress in developing the character and spiritual maturity necessary to identify and address the inappropriate behavior within their fellowship despite any of the other issues that may have remained.

(1) Coinage information was sourced and adapted from Romans: God's Glory. Donald Grey Barnhouse pg. 18. See here: https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=esv&strongs=g1384

the book of 2 corinthians chapter two VI

"If anyone has caused grief, he has not so much grieved me as he has grieved all of you to some extent--not to put it too severely. The punishment inflicted on him by the majority is sufficient. Now instead, you ought to forgive and comfort him, so that he will not be overwhelmed by excessive sorrow. I urge you, therefore, to reaffirm your love for him" (2 Corinthians 2:5-8 NIV).

2 Corinthians 2:5-8 provides us with an opportunity to explore the subject of church discipline. One source refers us to a helpful definition of this important term: “Church discipline may be broadly defined as the confrontive and corrective measures taken by an individual, church leaders, or the congregation regarding a matter of sin in the life of a believer.” ₍₁₎

To begin, we can say that church discipline should never be undertaken with a spirit of malice, vindictiveness, or revenge. Instead, it should be viewed as an act that is both corrective and redemptive in nature with the ultimate goal of restoration in mind. Next, there should be an expression of forgiveness, comfort, and love towards an individual who is is genuinely repentant as a result of this disciplinary process. This is in keeping with the spirit of Jesus' teaching on this subject in Matthew 18:15-17 along with His parable of the unforgiving servant that we will go on to consider in greater depth a little later in this chapter.

Of course, Jesus personally modeled this concept of restoration in regard to the Apostle Peter, a disciple who denied that he even knew Jesus on three separate occasions (see Mark 14:27-31 and 14:66-72). Yet despite Peter's expressed disloyalty, some of the initial visitors to Jesus' empty tomb later received the following instructions: "But go, tell His disciples—and Peter—that He is going before you into Galilee; there you will see Him, as He said to you" (Mark 16:7).

The fact that Peter was specifically included within this invitation is important for it indicates that Jesus had not rejected Peter despite Peter's earlier denials of Him. You see, Jesus clearly desired to maintain His relationship with Peter despite his denials; in fact, 1 Corinthians 15:5 tells us that Jesus appeared first to Peter before the other disciples following His resurrection. ₍₂₎

So Jesus sought to welcome Peter despite his rejection, an act that serves to illustrate His patience, kindness, forgiveness, and grace. It also represents an attitude that we would do well to emulate in regard to the subject of church discipline.

(1) Carl Laney, A Guide to Church Discipline, Bethany House Publishers, p. 14. quoted in J. Hampton Keathley, III, Church Discipline https://bible.org/article/church-discipline#P15_1816

(2) We should also note Peter's response to the realization that he had fulfilled Jesus' prediction in regard to his denials: "And Peter remembered the word of Jesus who had said to him, 'Before the rooster crows, you will deny Me three times.' So he went out and wept bitterly" (Matthew 26:75). This emotional response indicates that Peter clearly recognized his mistake, a crucial step on the road to repentance.

the book of 2 corinthians chapter two V

"Now if anyone has caused pain, he has caused it not to me, but in some measure—not to put it too severely—to all of you. For such a one, this punishment by the majority is enough, so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. So I beg you to reaffirm your love for him" (2 Corinthians 2:5-8 ESV).

In 1 Corinthians chapter five, Paul the Apostle issued a stinging reprimand to those within the church at Corinth who had embraced a casual attitude towards a person who had been engaged in an immoral relationship: "...you must throw this man out and hand him over to Satan so that his sinful nature will be destroyed and he himself will be saved on the day the Lord returns" (1 Corinthians 5:9 NLT).

As mentioned earlier, the act of placing this person outside the protective environment of the church would subsequently expose him to the animosity of a world that was "...under the control of the evil one" (1 John 5:19 NIV). Thus, this response was designed to provide the motivation necessary to bring about an attitude of repentance and ultimately, restoration. If we go on to compare 2 Corinthians 2:5-8 and 1 Corinthians 5:1-5, we can reasonably assume that the Corinthians elected to act upon Paul's counsel in regard to this matter.

So judging from the passage quoted above, it seems that this approach achieved the intended result. Since it appears that this action had been sufficient to bring forth an attitude of repentance, the next step involved the restoration of this man within the church community: "...forgive him, encourage him, comfort him. Otherwise such a person might be swallowed up in overwhelming depression" (CJB).

The need to avoid a destructive sense of excessive grief (HCSB) represented one potential danger facing the Corinthian church with regard to the person who was involved in this situation. Another will be revealed a little later in verse eleven. One commentator from another generation provides us with a preview of that danger along with a number of other negative results that might be avoided by this act of restoration and reconciliation...

"Not only was there danger lest Satan should get advantage, by tempting the penitent to hard thoughts of God and religion, and so drive him to despair; but against the churches and the ministers of Christ, by bringing an evil report upon Christians as unforgiving; thus making divisions, and hindering the success of the ministry." ₍₁₎

(1) Matthew Henry, Matthew Henry’s Concise Commentary Commentary on 2 Corinthians 2:5-11 https://www.christianity.com/bible/commentary.php?com=mhc&b=47&c=2

the book of 2 corinthians chapter two IV

"But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. This punishment which was inflicted by the majority is sufficient for such a man, so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. Therefore I urge you to reaffirm your love to him" (2 Corinthians 2:5-8).

Although the Apostle Paul referenced a particular individual who had been responsible for causing grief within the church at Corinth, he did not specifically identify that person within the passage quoted above. This had led to some degree of speculation regarding his identity. One commentator offers the following list of possibilities...

"Who is this 'he' who caused trouble? There have been several suggestions. 1. it refers to 1Co_5:9 and the man who married his father's wife 2. it refers to a ringleader of one of the factions or house churches 3. it refers to the spokesperson for the group of supposed "leaders" from Palestine who confronted Paul on his return to Corinth and apparently the church did not defend Paul as it should have." ₍₁₎

For the most part, many historical commentators tend to select option one from the list provided above. This was the man who had been engaged in an immoral relationship with a woman who was (or had been) married to his father as detailed in 1 Corinthians chapter five. The indifferent attitude held by many within the church in regard to that relationship drew a pointed response from the Apostle along with some explicit instructions...

"Despite the fact that I am not physically present with you, I am there in spirit and already have spoken judgment against the man who has engaged in this conduct. When you gather in the name of the Lord Jesus and I am present with you in spirit, and the infinite power of our Lord Jesus is present also, I direct you to release this man over to Satan so his rebellious nature will be destroyed and his spirit might be rescued in the day the Lord Jesus returns" (1 Corinthians 5:3-5, Voice).

If we accept that the person referenced in 1 Corinthians chapter five and the person spoken of here in 2 Corinthians chapter two are one and the same, then we can make some educated observations regarding the Corinthians' response to the letter that we know today as 1 Corinthians. We'll consider that response (and its ramifications) next.

the book of 2 corinthians chapter two III

"And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all.

For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you" (2 Corinthians 2:3-4).

Anyone who undertakes a leadership position knows (or quickly comes to the realization) that there are certain aspects of that responsibility that are less pleasurable than others. For Paul the Apostle, this meant communicating a number of difficult truths to a group of people he sincerely loved within the church at Corinth. Yet Paul still chose to accept this responsibility despite the emotional pain it brought him.

For instance, Paul first engaged in a personal visit with the Corinthians that he described as "painful" (2 Corinthians 2:1 NIV). Later on, he decided to communicate through a hard-hitting piece of correspondence as noted above. In taking these steps, Paul demonstrated that there are times when the most loving thing we can do for others is to communicate the truth in a forthright manner. While a forceful exchange is not always the preferred route (at least initially), it sometimes represents the only form of communication that others truly understand. As we're reminded in Proverbs 27:6, "Wounds from a sincere friend are better than many kisses from an enemy" (NLT).

Paul's example also tells us that there may be times when wisdom requires us to distance ourselves in order to maintain the best possible relationship with others. This was the route that Paul took in choosing to communicate with the members of the Corinthian church by letter rather than seeking to engage in another distressing personal visit.

Finally, we should remember that there are two important features that should mark our communication with others within God's family: love and respect. Paul expressed this idea in a letter to another first-century church when he wrote, "Be devoted to one another in brotherly love. Honor one another above yourselves" (Romans 12:10 NIV).

While there may be times the most loving and appropriate thing we can do for someone is to communicate the truth in no uncertain terms, it's important to speak the truth in love (Ephesians 4:15). Therefore, we should look for ways to communicate the truth in a manner that recognizes our mutual God-given worth and considers the feelings of others who may be involved.

the book of 2 corinthians chapter two II

"For if I grieve you, who is left to make me glad but you whom I have grieved?" (2 Corinthians 2:2).

Those who labor at a weekday job often look forward to the weekends, a period of time that offers a break from the daily grind of occupational employment. These brief respites often serve to bring a period of rest, leisure, and refreshment from the drudgeries of work and labor.

A person who looks forward to the weekends in this manner is someone who should be able to appreciate Paul the Apostle's admission here in 2 Corinthians 2:1-2: "I made up my mind, then, that my next visit to you would not be a painful one, for if I cause you distress I am causing distress to my only possible source of joy" (NJB).

Much like the anticipation of an upcoming weekend can help us get through a difficult workweek, Paul's affection for the members of the Corinthian church was something that was important to him. Therefore, the thought of making corrective visit to the church was much like the prospect of working straight through the weekend- it meant that something that should have provided Paul with a sense of pleasure and enjoyment would actually turn out to be just the opposite.

Other translations capture the emotional depth of this passage in the following manner...

"If I make you feel bad, who would be left to cheer me up, except the people I had made to feel bad?" (CEV).

"For if I cause you pain, who is left to make me happy except the people I have pained?" (CJB).

"For if I cause you grief, who will make me glad? Certainly not someone I have grieved" (NLT).

"For if I make you sad, who is going to make me happy? You are the ones to do it, and how can you if I cause you pain?" (TLB).

In another sense, we should recognize that Paul was working against his own interests to some degree in challenging the Corinthians' conduct. You see, if the Corinthians had chosen to reject Paul's counsel, it would have effectively closed off a relationship that provided him with a genuine source of happiness. Given the difficulties that Paul encountered throughout his ministry, its likely that such opportunities were in short supply.

Therefore, its highly unlikely that Paul derived any sense of pleasure from the thought of confronting the Corinthians. Yet whether if it was by letter or personal visit, Paul chose not to shy away from fulfilling this leadership responsibility despite the potential cost to him.

the book of 2 corinthians chapter two I

"But I determined this within myself, that I would not come again to you in sorrow" (2 Corinthians 2:1).

The book of 2 Corinthians is one of the most intensely personal letters among the Apostle Paul's New Testament writings- and the opening verses of 2 Corinthians chapter two contain a number of deeply emotional revelations. One commentary provides us with a reminder concerning the backdrop to this epistle and sets the stage for the personal admissions that will follow from Paul the Apostle...

"Paul had previously announced that he would not stop in Corinth on his way from Ephesus to Macedonia, but only on his return journey to his next destination (1Co 16:5-9). Subsequently he changed his mind and decided to favor them with a visit on both legs of his journey before going on to Judea (2Co 1:15-16). The unannounced visit to Corinth was so unpleasant that Paul again changed his plans.

He did not stop in Corinth after leaving Macedonia, nor did he go on to Judea. Instead, he proceeded (apparently) to Ephesus, from where he wrote the Corinthians an anguished letter rather than paying them another painful visit (1:23-2:4). In 2:12-13 Paul mentions yet another instance in which he changed his travel plans." ₍₁₎

So any attempt to follow through on another visit to Corinth was likely to result in a painful and difficult reunion for Paul in light of the attitudes held by some within the church, As a leader, this placed the Apostle in a difficult position. On the one hand, Paul had no desire to rule in a dictatorial fashion over the Corinthians (2 Corinthians 1:24). On the other hand, there were issues within the church that a God-honoring spiritual leader like Paul simply could not ignore.

Therefore, Paul opted to address the Corinthians by letter rather than embark on a visit that might permanently damage the relationship he enjoyed with them. This would help to address the issues at Corinth while avoiding the potential difficulties that might be involved in a face-to-face meeting.

While either choice was sure to be difficult, the decision to speak to the Corinthians from a distance would better serve to protect the love he held for the congregation there. Unfortunately, this also left Paul open to the charge of being afraid to meet with the Corinthians in person, a point that he will later address in no uncertain terms.

Paul will go on to share the sorrow and pain that surely would have resulted from such a visit next.

the book of 2 corinthians chapter one XX

"Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand" (2 Corinthians 1:24).

God has blessed His church with many God-honoring spiritual leaders. These are the people who selflessly (and often anonymously) assist the less fortunate and work to bring the good news of salvation in Christ to others. They awake early and faithfully spend long hours studying and preparing to effectively communicate God's Word. They are sometimes underpaid, underappreciated, and undervalued by those whom they serve. Many are imprisoned or executed for their work as Christian leaders.

Despite the authority that comes with a God-ordained position of leadership, the vast majority of these leaders clearly recognize that they are ultimately responsible to Christ for their actions. Thus, they reject the temptation to dominate, control, or subjugate the people whom God has entrusted to their care. Instead, they remain secure in God's calling upon their lives and do not view others as potential threats to their authority.

So much like the Apostle Paul writing here in 2 Corinthians 1:24, these spiritual leaders have no desire to "...rule [like dictators] over your faith" (AMP) but seek to "...work together with you so you will be full of joy" (NLT). Thus they serve as the antithesis of another type of church leader described in the New Testament epistle of 1 John...

"I wrote to the church, but Diotrephes, who loves to be first, will have nothing to do with us. So if I come, I will call attention to what he is doing, gossiping maliciously about us. Not satisfied with that, he refuses to welcome the brothers. He also stops those who want to do so and puts them out of the church.

Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God" (3 John 1:9-11 NIV).

As one commentary observes...

"Even though he had great authority as an apostle (2Co_10:2-8; cf. 1Co_5:4-5; 1Ti_1:20) Paul was reluctant to wield it. He did not lord it over their faith, that is, domineeringly take advantage of the fact that they came to faith in Christ through him.

Dictatorial means can produce compliance but not the obedience that comes from faith which he sought. Authoritarian domination is often the manner of false apostles and the kingdom they serve (cf. 2Co_11:13-15), but it was not the way of Christ (Luk_22:25-27) nor of those who stand in His stead (1Pe_5:3)."

the book of 2 corinthians chapter one XIX

"Moreover I call God as witness against my soul, that to spare you I came no more to Corinth" (2 Corinthians 1:23).

While the Apostle Paul's decision to cancel his scheduled visit with the members of the Corinthian church may seem inconsequential to us today, it was likely viewed by some in Corinth in a very different manner. As one source explains, "Hospitality was important in antiquity, and it was an honor to host a prominent guest. For Paul not to have come could have seemed like both a breach of his word—and thus of his honor and integrity—and an insult to their hospitality." ₍₁₎

Although Paul was able to make use of this difficult situation to communicate a number of spiritual truths, it also appears that he did not want to allow this charge to go unanswered. So beginning here in 2 Corinthians 1:23 and continuing on into the following chapter, Paul will go on to provide the members of his original audience with a forthright explanation for his decision.

To do so, Paul said in effect, "Despite what others may believe about my intentions, here's the real story: 'The reason I did not come back to Corinth was that I did not want to punish or hurt you'" (ERV). You see, if Paul had gone on to visit Corinth as he originally intended, he would have been obligated to address the rebellious conditions within the church in a very assertive manner.

Therefore it seems that Paul preferred to allow the Corinthians to repent of their own accord rather than embark on a visit that was likely to end with a rebuke. This would allow ample time for the members of the church to implement the God-inspired counsel contained within Paul's earlier letter: "...if we would judge ourselves, we would not be judged" (1 Corinthians 11:31).

In fact, Paul was so intent on communicating his real motivation that he was willing to subject the truth of his explanation to the ultimate Authority: "I call God as my witness--and I stake my life on it--that it was in order to spare you that I did not return to Corinth" (NIV). This seems to imply that there were some within the Corinthian church who were so hardened against Paul that he felt obligated to appeal to God himself.

So Paul willingly abandoned his travel plans in an effort to spare the Corinthians from a serious rebuke. But there was a second reason for this change that Paul will go on to address within the final verse of this chapter.

the book of 2 corinthians chapter one XVIII

"Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee" (1 Corinthians 1:21-22).

These two short verses contain a number of elements that are rich in Biblical symbolism. For instance, the concept of "anointing" has a long Scriptural history that dates back to the early Old Testament era. The process of anointing involved the act spreading a liquid substance (typically oil) across a person's head and/or face. This often served as a welcome relief for parched, dry skin in the arid climate of Biblical Israel and was viewed as a common courtesy that was extended to guests and others.

More importantly however, oil was used to anoint the priests of Old Testament Israel as an act of consecration (see Exodus 28:41 and 29:7). In this context, the act of anointing was associated with God's presence and symbolic of the Holy Spirit's work in someone's life.

There there is the reference to "...God, who also has sealed us." Much like the modern-day seal that validates an official document, an ancient seal was also utilized for authentication purposes in the Biblical era. It generally consisted of a small amount of softened wax that was placed over the enclosure of a letter or document. The soft wax was then imprinted with a signet ring or other identifying mark to validate its contents.

This type of identification was especially useful for things like letters and other types of correspondence for it served to establish a document's origin and verify its authenticity. Because of this, the image of an ancient seal became such an important metaphor that Jesus Himself made use of it to establish the certainty of God's provision for those who belong to Him: "Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him” (John 6:27).

Finally we have the word "heart" as found here in 2 Corinthians 1:22. "Heart" is translated from the Greek word kardia and it forms the basis for our modern-day word "cardiac." When used in this manner, the word "heart" refers to someone's innermost being in a physical, emotional, or spiritual sense. Thus, as one commentator points out, "God acting upon the believer’s nature through the divine word of the Spirit, has engraved his image." ₍₁₎

(1) The Bible Study Textbook Series, Studies In Second Corinthians (College Press) Paul T. Butler. [p. 25] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter one XVII

"For all of God's promises have been fulfilled in Christ with a resounding 'Yes!' And through Christ, our 'Amen' (which means 'Yes') ascends to God for His glory" (2 Corinthians 1:20 NLT).

There were undoubtedly some within the Corinthian fellowship who viewed the Apostle Paul as someone who could not be trusted. Anyone who held such an opinion could point to the fact that Paul had failed to follow through on his scheduled visit with the members of the Corinthian church. After all, if Paul couldn't be trusted to make ordinary travel arrangements then how could he possibly be trusted to handle the word of God?

For his part, Paul anticipated the possibility that some among the Corinthians might raise such objections: "Do you think I couldn't make up my mind about what to do? Or do I seem like someone who says 'Yes' or 'No' simply to please others?" (2 Corinthians 1:17 CEV). One commentator makes use of this situation and adapts it to serve as an important reminder for us today...

"...it is significant that Paul did not say, 'Yes or No.' It is not wrong to say 'No' to some requests and circumstances. What is wrong is to say 'Yes and No,' or to equivocate. It is wrong to say 'No' and mean 'Yes' or to say 'Yes' and mean 'No'!

Christians are to be honest, firm and unequivocal toward their commitments, whether they are 'Yes' or 'No.' Jesus taught that his followers were to be so definite and unambiguous when they gave their word that the rest of the world would accept their 'Yes' as nothing but 'Yes,' and their 'Nay' as nothing but 'No' (Mat_5:37 and see Jas_5:12)." [cp]

So taken together, these passages emphasize the importance of faithfulness and the need for every Christian to be a person of his or her word. As Jesus Himself said in Matthew 5:37, "Say only yes if you mean yes, and no if you mean no. If you say more than yes or no, it is from the Evil One" (NCV).

Paul also took this occasion to remind the Corinthians that "...all the promises of God find their Yes in (Christ). That is why it is through him that we utter our Amen to God for his glory" (ESV). Despite what some may believe, the word "amen" does not mean, "my prayer is finished now." This word actually means "surely, absolutely or 'so be it.'" Thus, it serves as an expression of agreement and support- and it is through Christ that God's promises find their ultimate fulfillment.

(1) The Bible Study Textbook Series, Studies In Second Corinthians (College Press) Paul T. Butler. [p. 24] Copyright © 1988 College Press Publishing Company https://archive.org/stream/BibleStudyTextbookSeriesSecondCorinthians/132Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter one XVI

"You may be asking why I changed my plan. Do you think I make my plans carelessly? Do you think I am like people of the world who say 'Yes' when they really mean 'No'? As surely as God is faithful, our word to you does not waver between 'Yes' and 'No.'

For Jesus Christ, the Son of God, does not waver between 'Yes' and 'No.' He is the One whom Silas, Timothy, and I preached to you, and as God's ultimate 'Yes,' He always does what He says" (2 Corinthians 1:17-19 NLT).

Although Paul the Apostle might have been accused of vacillation in abandoning his plans to visit the church at Corinth, Paul knew something that the members of the Corinthian church didn't- contrary to what others may have believed, he was was really acting in their best interest.

You see, the casual observer within the Corinthian church may have assumed that Paul was simply being fickle in failing to follow through on his plans. However, the final two verses of this chapter will go on to reveal that those changes were actually made to protect the members of the Corinthian congregation. Unfortunately, this meant that Paul had to live with this potential misunderstanding until he had an opportunity to clarify his intentions.

One lesson we can draw from this situation involves the need to use discretion in passing judgment upon the internal motivations of others. Much like the Corinthians, our assessment of a given situation may prove wrong once others provide us with additional information- or as we're reminded in Proverbs 18:17, "The first to state his case seems right until another comes and cross-examines him" (CSB).

Another commentator approaches this passage from a different perspective, one that relates to the way in which an infallible God is sometimes represented by fallible human beings...

"Very often, people will defend their lack of faith in Christ with examples of how Christians have let them down, with famous Christians that have fallen into sin, with how divisive and hypocritical Christians are. Don't defend these things - admit them. Yes, sin is sin. Man falls short. Christianity doesn't preach that we become perfect. Christianity just gives us forgiveness.

Then direct the subject off of men and onto God. Jesus was perfect. Jesus was sinless. Begin to focus the discussion on Jesus Christ. Paul has to admit, 'Yes, I did say I wasn't coming and then I did, and yes I did say I would come and then I didn't.' But he also points out that when God says 'yes' it is always a yes. And when God says 'no' it is always a 'no.' " ₍₁₎

the book of 2 corinthians chapter one XV

"And in this confidence I intended to come to you before, that you might have a second benefit— to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea" (2 Corinthians 1:15-16).

While no human being can predict the future with absolute certainty, a wise person will make a prayerful effort to plan ahead in a manner that will positively impact the risks and opportunities of an unknown future. For instance, the Old Testament book of Proverbs contains the following wisdom in regard to the importance of planning ahead...

"You lazy people, you should watch what the ants do and learn from them. Ants have no ruler, no boss, and no leader. But in the summer, ants gather all of their food and save it. So when winter comes, there is plenty to eat" (Proverbs 6:6-8 ERV).

"The wisdom of a sensible person guides his way of life, but the stupidity of fools misleads them" (Proverbs 14:8 GW).

"Commit to the LORD whatever you do, and he will establish your plans" (Proverbs 16:3 NIV).

"Sensible people will see trouble coming and avoid it, but an unthinking person will walk right into it and regret it later" (Proverbs 27:12 GNB)

So a God-honoring commitment to future planning is important- but what happens when our anticipated plans change as a result of an unforeseen or unanticipated event? In that instance, we may face the kind of situation that the Apostle Paul encountered here in 2 Corinthians 1:15-16. One commentator explains the circumstances surrounding these verses...

"In 1 Corinthians 16:2–8 and at the beginning of this section (1:15–16) are found two different itineraries relating to Paul’s plans to revisit the Corinthian church. However, as 2:1 indicates, neither plan was carried through. Thus, it appeared as though Paul was at best not truly concerned with his relationship to the church, and at worst a fickle person who made promises 'lightly' (1:17a) and constantly went back on his word." ₍₁₎

Although Paul made these plans in good faith, circumstances later dictated that he revise his schedule. Unfortunately, that left an opening for Paul's critics to accuse him of acting in an unreliable or untrustworthy manner- and much like Paul the Apostle, the need to alter our schedules may sometimes draw the criticism of others despite our best intentions. This should remind us to preface such plans with some important counsel from the New Testament book of James: "What you should say is this: "If the Lord is willing, we will live and do this or that" (James 4:15 GNB).

(1) Davis, J. A. (1995). 1-2 Corinthians. In Evangelical Commentary on the Bible (Vol. 3, p. 986). Grand Rapids, MI: Baker Book House

the book of 2 corinthians chapter one XIV

"For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus" (2 Corinthians 1:13-14).

Anyone who has ever encountered a disingenuous politician, an unethical salesperson, or a person who has been caught in an attempt to escape the negative consequences of his or her behavior is probably familiar with the concept of "doubletalk" (or "doublespeak"). This idea can be defined as "language used to deceive usually through concealment or misrepresentation of truth." ₍₁₎

One of the things that separates true doubletalk from a sensitive and/or perceptive attempt to present the facts involves the intent to mislead another person. For instance, let's take the example of a used item that is marketed as "pre-owned" when presented for sale. In this instance, "pre-owned" offers a more appealing (yet truthful) connotation than "used" in the minds of potential consumers.

On the other hand, consider the advertiser who attempts to promote his or her product with the claim that "No other brand is better." This could represent a misleading assertion for it might mean that the product in question is awful but each of it's competitors are equally bad as well. Thus, an attempt to promote an inferior product among equally inferior products in this way would represent an example of doublespeak.

While some within the Corinthian church may have felt that Paul the Apostle was guilty of engaging in this kind of doubletalk, Paul was clear in stating that "Our letters have been straightforward, and there is nothing written between the lines and nothing you can't understand" (NLT). If anyone was hesitant to acknowledge that claim, Paul could readily point to the characteristics of simplicity and Godly sincerity that marked his time with them (verse twelve).

In contrat to the fast-talking, equivocating, self-promotional manner of some, Paul instead was simple, direct, and sincere. His lifestyle supported what he professed to the members of the Corinthian church and stood in stark contrast to what others were teaching. As Paul will go on to say in the following chapter, "We aren’t like so many people who hustle the word of God to make a profit. We are speaking through Christ in the presence of God, as those who are sincere and as those who are sent from God" (2 Corinthians 2:17 CEB).

(1) Doublespeak https://www.merriam-webster.com/dictionary/doublespeak

the book of 2 corinthians chapter one XIII

"We can say with confidence and a clear conscience that we have lived with a God-given holiness and sincerity in all our dealings. We have depended on God’s grace, not on our own human wisdom. That is how we have conducted ourselves before the world, and especially toward you" (2 Corinthians 1:12 NLT).

There is a definite danger involved whenever someone elects to violate his or her conscience. Consider the following observation from the New Testament book of 1 Timothy regarding those who were disseminating false doctrine...

"Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron" (1 Timothy 4:2 NIV).

The idea behind this passage is that the consciences of such teachers had been cauterized as if they had come into contact with a red-hot piece of metal. As anyone who has ever been burned in such a manner can attest, a piece of skin tissue that has been cauterized can no longer feel anything. The Scripture quoted here from 1 Timothy 4:2 tells us that much the same can take place with our consciences as well.

For instance, a person who knowingly does something wrong should expect to feel a sense of guilt. But a person who continues to engage in a guilt-provoking behaviors may eventually reach the point where his or her conscience no longer functions in that area. In other words, a conscience that has been repeatedly burned in such a manner may eventually become as unresponsive as an area of cauterized skin.

This can often lead to a destructive chain of consequences. You see, when someone's conscience no longer provides a warning regarding small areas of sinful behavior, there may be very little left to stop that person from engaging in progressively inappropriate acts. Unfortunately, its not unusual to find examples of individuals whose consciences have been so thoroughly cauterized in this manner that they no longer provide any warning with regard to increasingly self-destructive behaviors.

This should serve to remind us of two important principles. First we should prayerfully read the Scriptures on a daily basis to help fulfill the mandate given to us in Romans 12:2: "Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will" (NIV). It should also serve to remind us of the counsel found in 1 Corinthians 15:33: "Do not be deceived: 'Bad company corrupts good morals'" (HCSB).

the book of 2 corinthians chapter one XII

"Now this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, with integrity and godly sincerity. We have done so, relying not on worldly wisdom but on God's grace" (2 Corinthians 1:12).

"A guilty conscience needs no accuser or tormentor but itself" ₍₁₎

2 Corinthians 1:12 references a particular guideline that bears a closer examination- the conscience. When used in this context, the word conscience can be defined as "the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other." ₍₂₎

Much like an umpire, judge, or referee at a sporting event, the conscience serves as an arbiter of right and wrong according to the rules. The question is, what rule book does one's conscience employ as part of our decision-making process? After all, it is possible for two or more people to act in good conscience while pursuing very different courses of action.

Ultimately, our moral sense of right and wrong should be based upon some key foundational principles...

First, we should recognize that Jesus validated His teachings through His miracles (Mark 2:1-12) and by His resurrection from the dead (John 20). Thus, He should stand as the final, authoritative source that governs our moral convictions.
Jesus identified the Scriptures as both the Word of God (John 10:34-35) and the command of God (Matthew 15:3-4). Jesus also taught that the Bible was truth (see John 17:17).
Therefore, our conscience (or our internal sense of right and wrong) should be led and informed by the Word of God based on the authority of Christ.

While some critics have sought to invalidate the Scriptures as a legitimate foundation for morality based on its alleged promotion of immoral acts (such as genocide or slavery), we should remember that there are valid and appropriate responses to such objections, especially when they are examined in their larger context.

We should also remember that while the conscience can be a good guide when it is informed by the Word of God, it is not infallible. As Paul the Apostle said to the Corinthian church in his previous Biblical letter, "My conscience is clear, but that does not make me innocent. It is the Lord who judges me" (1 Corinthians 4:3 NIV), Nevertheless, our moral sense of right and wrong should yield to the Scriptures in affirming or rejecting a particular course of action.

We'll consider some potential dangers associated with the violation of one's conscience next.

(1) Matthew Henry Exposition of the Old and New Testament, Volume 3

(2) G4893 syneidesis https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4893

the book of 2 corinthians chapter one XI

"For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you" (2 Corinthians 1:12).

The definition of sincerity as found within the passage quoted above is one that goes beyond the standard definitions of honesty, earnestness, and candor. You see, the word used for "sincerity" within this verse is derived from a word that means "to judge by sunlight." While it may be difficult to see the connection between these two ideas, some background information may be helpful in associating these seemingly unrelated concepts.

In the days of the first century, an unethical pottery vendor might attempt to sell an imperfect earthenware container to an otherwise unsuspecting buyer. To do so, the dishonest merchant would cover the cracked portion of a container with a thin layer of wax. Once painted, the resulting piece appeared to be fully intact- that is, until the buyer later attempted to fill it with water and subsequently discovered the truth.

To avoid this problem, a savvy consumer would hold a prospective purchase up to the sun and slowly rotate it in order to check for such issues before making an investment. If the sun illuminated the wax-covered portion of the piece in question, the potential buyer would instantly become aware of the imperfection and could then negotiate accordingly or discard it in favor of an undamaged piece.

So when Paul the Apostle told the church at Corinth "...in our dealings with the world, and especially with you, we have conducted ourselves with frankness and godly pureness of motive" (CJB), we can understand him to mean that he was everything he appeared to be. In other words, Paul did not approach the Corinthians with a hidden agenda- and if he could not follow through on his earlier plans for some reason, it was not because he appeared to be something he was not.

As one source explains, "The Corinthian Christians were so used to dealing with ministers who were calculating and manipulative, they figured Paul must be the same way. Therefore, when Paul said he was coming to them (1Co_16:5), but did not, they figured he was just manipulating them. Paul is letting them know this is not the case at all." ₍₁₎

This seems to have represented something of a contention between Paul and the Corinthian church but we'll see how Paul turned this situation into an opportunity to communicate some important truths about God over the remaining verses of this chapter and on into chapter two.

the book of 2 corinthians chapter one X

"you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many" (2 Corinthians 1:11).

"The Arabs have a proverb, 'All sunshine makes a desert.'" ₍₁₎

While its not always possible to detect the reason behind the trials and adversities we experience in life, we can say that God has an ultimate purpose in mind for them based on what we read in the New Testament book of Romans: "And we know that in all things God works for the good of those who love him, who have been called according to his purpose" (Romans 8:28). As one commentator points out, "We should all rest secure in the fact that God is in control of the universe... The trials and testings that come to God's people are only those which He allows." ₍₂₎

For his part, Paul the Apostle made certain to express his appreciation for the Corinthians' prayers on his behalf in the passage quoted above. Of course, given the attitude of some towards Paul within the church at Corinth, its difficult to determine how many of them might have actually been praying for him. Nevertheless, this verse tells us that Paul sought to demonstrate the type of mindset that was reflected in his counsel to another first-century church: "...whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable—if there is any moral excellence and if there is anything praiseworthy—dwell on these things" (Philippians 4:8 CSB).

Those who were praying for Paul also induced another positive result as well: "many people will give thanks because God has graciously answered so many prayers for our safety" (NLT). This serves to remind modern-day readers of this epistle that we have the same ability to inspire others to express their thankfulness to God as a result of our prayers. Those who participated in praying for Paul offered genuine assistance to him in asking God to act on his behalf- and that not only served to benefit Paul but those who received the blessings of his ministry as well.

As another commentator reminds us, "Prayer has real results. God has ordained His relationship to the world in such a way that He will respond to our prayers. Even Paul needed and sought the prayers of others, and he anticipated that God would act on his behalf in answer to the saints’ prayers (Rom. 15:30–32; Eph. 6:19, 20; Phil. 1:19, 20)." ₍₃₎

(1) Quoted in Notes on 2 Corinthians 2017 Edition Dr. Thomas L. Constable. Copyright © 2017 Thomas L. Constable. http://www.soniclight.com/constable/notes/htm/NT/2%20Corinthians/2Corinthians.htm (1:11)

(2) Ron Rhodes, What Did Jesus Mean? Making Sense of the Difficult Sayings of Jesus [p. 194]

(3) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2051). Orlando, FL: Reformation Trust.

the book of 2 corinthians chapter one IX

"For, brothers, we would not have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength; so much so that we despaired even of life. But we had the sentence of death in ourselves, so that we should not trust in ourselves, but in God who raises the dead; who delivered us from so great a death, and does deliver; in whom we trust that He will yet deliver us" (2 Corinthians 1:8-10 MKJV).

So what can we learn from the trials that Paul the Apostle (as well as many other Biblical personalities) experienced?

Well, consider Paul's counsel from earlier within this letter: "Even when we are weighed down with troubles, it is for your comfort and salvation! For when we ourselves are comforted, we will certainly comfort you. Then you can patiently endure the same things we suffer" (2 Corinthians 1:6 NLT). This serves to remind us that even when the sufferings we endure seem overwhelming, God can still bring something of value from them.

For instance, God may sometimes allow difficulties into our lives to strengthen us or help us ascertain a weakness that requires attention. He may allow such difficulties into our lives to aid us in identifying with others. Perhaps God may use the difficulties we encounter to assist us in developing character and perseverance, or even as an example to others in demonstrating the proper way to handle trials and adversities.

Sometimes God may allow difficulties into our lives for the sole purpose of assisting others who will face similar diificulties. For example, a person who is experienced in handling a particular trial or adversity is someone who is often best equipped to help others when they encounter similar hardships. Or as we read in 1 Corinthians 2:3-4, "Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God."

However, we should remember that a trial that may seem inconsequential to us is something that might represent a significant challenge for someone else. You see, every classroom in the "school of Christ" features a curriculum that is tailored to the individual student's needs as determined by the Master Teacher.

Therefore, a person who is strong in one area should not devalue the struggles that others may experience in the same arena. As Paul the Apostle once said to another New Testament-era church, "We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves" (Romans 15:1 ESV).

the book of 2 corinthians chapter one VIII

"For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death.

But that was to make us rely not on ourselves but on God who raises the dead. He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again" (2 Corinthians 1:8-10 ESV).

The ancient city of Ephesus was home to the shrine of Artemis (or Diana as she was also known), a structure that was considered to be one of the seven wonders of the ancient world. The Temple of Artemis was constructed from marble and stood 425 feet (130 m) long and 220 feet (67 m) wide. It was also supported by 127 columns that were 60 feet (18 m) in height.

Much like the souvenirs that one might purchase after visiting a historical attraction today, visitors to the shrine of Artemis also had a opportunity to purchase similar mementos that were locally crafted from wood, gold, or silver. In fact, Acts 19:23-28 tells us that a group of resident craftsmen maintained a profitable business producing these memorial souvenirs. However, that passage of Scripture also tells us that Paul the Apostle's efforts to spread the Gospel in that area had begun to pose a serious threat to their livelihood.

That caused a chain-reaction of events that eventually led to a riot as as these craftsmen sought to protect their business interests...

"Soon the whole city was in an uproar. The people seized Gaius and Aristarchus, Paul's traveling companions from Macedonia, and rushed as one man into the theater. Paul wanted to appear before the crowd, but the disciples would not let him. Even some of the officials of the province, friends of Paul, sent him a message begging him not to venture into the theater.

The assembly was in confusion: Some were shouting one thing, some another. Most of the people did not even know why they were there" (Acts 19:29-32).

Even though most of the people involved in this mob scene were unaware of what caused it, this city-wide disturbance was ultimately traceable back to the actions of one man- Paul himself. Is it any wonder therefore that this may have been the event that caused Paul to feel as if he might never live through it? Indeed, if Paul had been allowed to stand before this riotous mob, he might not have.

the book of 2 corinthians chapter one VII

"For we do not want you to be unaware, brothers and sisters, regarding the affliction that happened to us in the province of Asia, that we were burdened excessively, beyond our strength, so that we despaired even of living. Indeed we felt as if the sentence of death had been passed against us, so that we would not trust in ourselves but in God who raises the dead" (2 Corinthians 1:8-9 NET).

It may be easy to think of the God-honoring men and women of the Bible as people who were spiritually invincible, but a look at the Scriptures tells us that this was hardly the case. In addition to Paul the Apostle's admission here in 1 Corinthians 1:8-9, we can also look the experience of the prophet Elijah in 1 Kings 19 or read the book of Lamentations for some other examples of Biblical personalities who were similarly challenged by the circumstances and events of life.

In another instance, John the Baptist expressed his doubts regarding Jesus when he sent his disciples to ask, "Are you really the Messiah? Or shall we keep on looking for him?" (Luke 7:19). Then there is the example of Moses. When God called Moses to lead the Israelites out of Egypt, Exodus 4:13 tells us that his response was, "Lord, please send someone else to do it" (CEV).

With respect to Paul, we can look again to the Biblical account of a riotous mob that was incited against him to help explain why he may have felt as if he was under a death sentence...

"About that time there arose a great disturbance about the Way. A silversmith named Demetrius, who made silver shrines of Artemis, brought in no little business for the craftsmen. He called them together, along with the workmen in related trades, and said: 'Men, you know we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia.

He says that man-made gods are no gods at all. There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited, and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty.' When they heard this, they were furious and began shouting: 'Great is Artemis of the Ephesians!'" (Acts 19:23-28)

We'll consider the dynamics behind this incident and their potential effect upon Paul next.

the book of 2 corinthians chapter one VI

"For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead," (2 Corinthians 1:8-9).

Other than Jesus Himself, it might be argued that no one has had a greater impact upon human history than Paul the Apostle. Paul is the man through whom God has worked to shape untold numbers of lives through his New Testament epistles and that work continues today through the Biblical books that bear his name.

Yet 2 Corinthians 1:8 reveals something important regarding this towering figure of Christianity. You see, Paul told the Corinthians that there was a time in his life when "We were under great pressure, far beyond our ability to endure, so that we despaired even of life" (NIV).

If we were to rephrase that statement, we might do so by saying, "The pressures of life caused us to feel like we wanted to die." We might then interpret"...we felt we had received the sentence of death" (NIV) to mean, "We thought our lives were over."

These admissions are important because they provide a direct link between Paul (the human author of at least thirteen Biblical books and the person who was personally selected by Jesus to represent Him) with the men and women of God who encounter similar feelings today.

In addition to Paul's admission here in 2 Corinthians 1:8-9, we might also consider the sentiments expressed within the following Psalms...

"How long will you forget me, Lord? Forever? How long will you look the other way when I am in need? How long must I be hiding daily anguish in my heart? How long shall my enemy have the upper hand? Answer me, O Lord my God; give me light in my darkness lest I die" (Psalm 13:1-3 TLB).

"Listen to my prayer, O God. Do not ignore my cry for help! Please listen and answer me, for I am overwhelmed by my troubles" (Psalm 55:1-2 NLT).

"Don’t turn away from me when I have troubles. Listen to me, and answer me quickly when I cry for help. My life is passing away like smoke. My life is like a fire slowly burning out. My strength is gone— I am like dry, dying grass. I even forget to eat. Because of my sadness, I am losing so much weight that my skin hangs from my bones" (Psalm 102:2-5 ERV).

We'll see what we can learn from these experiences over the next few studies.

the book of 2 corinthians chapter one V

"Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation" (2 Corinthians 2:6-7).

While the image of "comfort" is sometimes associated with the idea of a luxurious bed or a cozy piece of furniture, the comfort that the Apostle Paul speaks of here in 2 Corinthians 2:6-7 likely had little to do with ease and contentment. Instead, the comfort that he refers to within this passage was designed to produce "patient endurance" (NET) among those who rendered comfort to others and those who received it.

One commentator offers the following observation with regard to this passage...

"Everything in the human perspective says affliction is disadvantageous and in opposition to man’s highest good. Only God knows affliction assists man to his highest good. Man has to believe God in opposition to his feelings and his experiences. The Greek word thlipsei is translated affliction and means, 'trouble, suffering due to pressure of circumstances.' ...Thlipsei refers not only to physical suffering but also to mental, emotional and psychological pressures. Every servant of God will suffer both afflictions.

Sometimes physical suffering is induced by the psychological afflictions, or vice versa. Jesus experienced both (see Heb_2:10-18; Heb_5:7-9; Heb_12:1-2). Paul suffered both (2Co_11:21-33; 2Co_12:7-10; Php_4:10-13; Gal_6:17). The early Christians suffered both (Heb_10:33; 1Th_2:14; 1Pe_4:12 ff; Rev_2:13; 2Th_1:4, etc.). Christians are not to be surprised that affliction comes their way as if it were something strange (1Pe_4:12).

All who would live godly in this world will suffer persecution (2Ti_3:12). In fact, anyone not being disciplined or strengthened by affliction should question their relationship with Christ (see Heb_12:5-11)." ₍₁₎

Finally, we should observe that the ultimate source of all such comfort is the Holy Spirit. The original language of the New Testament identifies the Holy Spirit as the "parakletos," a word that captures the idea of one who is a counselor, ally, helper, advocate, strengthener, advisor, and supporter- and as Jesus said within the Gospel of John...

"If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever— the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you" (John 14:15-17).

(1) The Bible Study Textbook Series, Studies In First Corinthians (College Press) Paul T. Butler. [p. 16] Copyright © 1985 College Press Publishing Company https://archive.org/stream/FirstCorinthians/131Corinthians-Butler_djvu.txt

the book of 2 corinthians chapter one IV

"Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God" (2 Corinthians 1:3-4).

"...a Father who has lost an only Son can best console those who have lost loved ones." ₍₁₎

Its not unusual to sometimes wonder why the events of our lives transpire in the way they do. As we search for meaning behind the tragedies, difficulties, challenges, issues, problems, and concerns we encounter in life, we can turn to the passage quoted above for a potential answer.

You see, our perspective often changes when we become a participant rather than an observer in a given situation. For instance, consider the example of a professional athlete. If an athlete fails in his or her chosen sport, how do spectators often respond? In many instances, a talented athlete who fails to succeed is often derided and ridiculed for his or her failure. Even though a professional athlete possesses a wealth of talent that far surpasses the vast majority of spectators, many observers often feel justified in offering such criticisms because they fail to appreciate just how difficult it is for a competitive athlete to succeed.

Since many spectators are not professional athletes, they often overlook the commitment, dedication, sacrifice, and hard work that is demanded of those who seek to compete at a professional level. In fact, it might even be said that the only people who can really understand what it takes to be a major league athlete is another major league athlete.

This example serves to illustrate the concept behind these verses. For instance, who is better qualified to minister to someone in need than another person who has gone through a similar experience? This may help to provide an explanation for some of the challenges and difficulties that we encounter in life- we do so to enable us to comfort and identify with others who will undergo similar experiences.

One purpose of God in comforting us is that we can be used of Him to comfort others, or as verse four tells us, "(God) comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God" (NIV). As the following verse will also go on to say, "...just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ" (2 Corinthians 1:5 NIV).

(1) William Macdonald, Believer's Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers [2 Corinthians 1:6]

the book of 2 corinthians chapter one III

"Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God in Corinth, together with all his holy people throughout Achaia: Grace and peace to you from God our Father and the Lord Jesus Christ" (1 Corinthians 2:1-2 NIV).

In addition to emphasizing the source of the Apostle Paul's authority, there are some other important elements tucked away within this passage that might be easily missed. You see, Paul addressed this message to "...God's church at Corinth, with all the saints who are throughout Achaia" (HCSB). This brief introduction offers some practical information for anyone who is willing to uncover it.

We can begin by taking a closer look at the word that is translated "church" within this passage. That word is ekklesia. In this context, ekklesia refers to an assembly of Christians who are gathered together for worship. ₍₁₎ While "the church" may be identified with any number of functions today, it is primarily defined within the Scriptures as an assembly of those who have been called out unto God to worship and learn from Him.

One important thing to remember in this respect is that the concept of "church" is something that was established by Jesus Himself. For example, Jesus used the term "my church" in Matthew 16:18 and Colossians 1:18 refers to Jesus as the head of the church. The book of 1 Timothy also refers to the church as "the church of God" in 1 Timothy 3:5 and even as "the house of God" in 1 Timothy 3:15. These insights are helpful to remember as we interact with others within the church. As one commentator observes...

"Paul noted in passing that the church (Greek ekklesia, lit. 'called out ones,' the company of Christians) belongs to God. Even though it was 'at Corinth' it was God's church. It did not belong to the Corinthians or their teachers. Therefore its primary allegiance had to be to Him." ₍₂₎

While the word "church" can sometimes be used to describe the entire Christian community throughout the world, it is most often used in the New Testament to describe a local congregation that meets within a particular area. In this instance, the letter of 2 Corinthians served as a message to the church at Corinth but was also intended to be read by the churches in the surrounding region of Achaia as well.

Thus we can say that the subjects raised within this letter are addressed to a wider audience, one that encompasses modern-day readers of this epistle as well.

(1) G1577 - ekklesia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=g1577

(2) The Expository Notes of Dr. Constable (Dr. Constable's Bible Study Notes). Copyright 2012 by Dr. Thomas L. Constable. All Rights Reserved. http://www.soniclight.com/constable/notes/htm/NT/2%20Corinthians/2Corinthians.htm

the book of 2 corinthians chapter one II

"Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, To the church of God that is at Corinth, with all the saints who are in the whole of Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ" (1 Corinthians 2:1-2 ESV).

One source provides us with a convenient overview of the book of 2 Corinthians...

"(The book of 2 Corinthians) presents a natural progression. In chapters 1–2 Paul updated the Corinthians with his past movements after leaving them and explained why he did not directly return. Chapters 6–9 challenge them about current issues, particularly their continuing participation at pagan temples and their failure to complete the collection for Judean believers. In chapters 10–13 he anticipated his future (and final) visit to Corinth and exhorted his readers to set their house in order before he came. Thus 2 Corinthians presents a chronological logic, moving from past to present to future." ₍₁₎

So in much the same manner as many of the Apostle Paul's other Biblical books, Paul opened this letter with a declaration of his role as an apostle- and even though the spiritual conditions appear to have improved at Corinth since the time of his earlier message, it seems that Paul still felt it necessary to establish his authority as a commissioned representative of Christ at the outset of this letter.

To do so, Paul emphasized the fact that his calling as a apostle was "by the will of God." This brief statement served to remind the Corinthian church that Paul did not inherit the office of an apostle. He did not purchase his position, nor was it conferred upon him by any human agency. Instead, Paul's calling came through the sovereign will of God and served as the foundational basis for everything that will follow here in the book of 2 Corinthians.

In one regard, every Christian is an "apostle" in the sense that he or she serves as an emissary, ambassador, or representative of Christ. However, the New Testament apostles (like Paul) held a number of important qualifications that differentiated them from anyone who might be known as an "apostle" today.

For example, the Biblical apostles were personally selected by Jesus Himself (Luke 6:13-16, Acts 9:10-19). They were also witnesses to the resurrected Christ (Acts 1:15-26, Acts 9:1-6, 1 Corinthians 9:1) and were given the ability to act and teach with Jesus' direct authority (Matthew 10:1-15, 2 Peter 3:15-16),

Since there were still likely to be some among the Corinthians who continued to dispute Paul's apostolic authority, these five words therefore served as both an advisory as well as a reminder to his readers.

(1) Cabal, T., Brand, C. O., Clendenen, E. R., Copan, P., Moreland, J. P., & Powell, D. (2007). The Apologetics Study Bible: Real Questions, Straight Answers, Stronger Faith (p. 1736). Nashville, TN: Holman Bible Publishers.

the book of 2 corinthians chapter one I

"Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ" (2 Corinthians 1:1-2).

The letter that we know today as the Biblical book of 2 Corinthians is thought to have been authored by the Apostle Paul around A.D. 55. But unlike the question and answer approach that largely comprised the book of 1 Corinthians, this letter (along with 2 Timothy) contains some of the most personal and emotional passages among Paul's New Testament writings.

For an introduction to the book of 2 Corinthians, it would be hard to improve upon the information provided for us by the following commentary....

"Second Corinthians is one part of a chain of correspondence dealing with events surrounding the Christian community at the Greek city of Corinth. It is best understood within this historical context. Between A.D. 49 and A.D. 51, the Apostle Paul was in Corinth establishing the church there, assisted for a time by Silvanus and Timothy (2 Co 1:19).

Then, from A.D. 52 until A.D. 55, Paul was in Ephesus, about a three days’ journey by sea from Corinth. Soon after Paul left Corinth, a number of visitors came to the city: Apollos, Cephas (Peter), the Lord’s brothers, and possibly Barnabas. During this period, Paul wrote a now-lost letter (1 Co 5:9). Sometime around A.D. 54, a Corinthian delegation arrived in Ephesus reporting major problems in the church. During this time, a letter was brought from some Corinthian members raising a number of questions. First Corinthians is Paul’s initial response to these reports and questions.

Soon afterward Paul dispatched Timothy to bring back news about the letter’s reception. Timothy’s report was negative—so alarming, in fact, that Paul made an unscheduled journey to Corinth. Paul found the church in disarray, with many members openly rebellious against him. Paul said this second visit to Corinth was a 'painful visit' (2:1; cp. 12:21–13:2).

Upon returning to Ephesus, Paul wrote a letter (delivered by Titus), sometimes termed 'the severe letter' (referred to in 2:3–4; 7:8–12), calling upon the Corinthians to recognize Paul’s apostolic authority. Sometime afterward (c. A.D. 55), Paul left Ephesus, traveling north to Troas (a port city). There he had arranged to meet Titus and hear how the Corinthians had responded to the severe letter (2:12). Not finding Titus there, Paul crossed over to Macedonia to await him in that location. Eventually Titus arrived, reporting the Corinthians’ response to the recent letter and bringing news of other developments in Corinth (7:5–7).

The book of 2 Corinthians (actually his fourth letter to that church) was Paul’s response to the news brought by Titus." ₍₁₎