Author: iolaHC

I am an Artwork in progress

The Ministration of Death

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2Corinthians 3:7-11 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more does the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excells. For if that which is done away was glorious, much more that which remains is glorious. 

‘Written and engraven in stones’ – the Ten Commandments, in particular, were abolished along with the whole law of Moses (Acts 15; Gal. 1:6; 3:1-5; 5:4). The only ones of the law of Moses that were brought into and made a part of the new covenant are for Christians to obey. The ten commandments were the only part of the law of Moses written on the tables of stone (Ex. 24:12; 31:18; 34:1-4; Deut. 4:13; 5:22; 9:9-11; 10:1-3).

From Galatians 1:6 we see that the Galatians turned back away from Christ to serve the law again – here it was called another gospel which: couldn’t justify (Gal. 2:16; 3:11; 5:4); brings only the curse (Gal. 3:10); is not of faith (Gal. 3:12); cannot give an inheritance (Gal. 3:18); was added only to make sin sinful (Gal. 3:19; Rom. 3:19-20; 7:13; 1Jn. 3:4); was given only until Christ came (Gal. 3:19, 23-25; Heb. 7:28; 9:9-10; Luke 16:16); could not give life nor righteousness (Gal. 3:21); was a schoolmaster to lead to Christ (Gal. 3:24-26; Matt. 11:11; Luke 16:16); is not in force for Christians (Gal. 3:19-25; Acts 15); makes servants, not sons (Gal. 4:1-3); brings bondage (Gal. 4:9, 24; 5:1); was a religion of days, etc. (Gal. 4:10); could not give the new birth (Gal. 4:28-30); was cast out (Gal. 4:21-31); demanded circumcision (Gal. 5:2-3); if observed, cancels grace (Gal. 5:4).

‘Glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance.’ Moses talked to Israel veiled, but when he went unveiled into the tabernacle to talk to God (Ex. 34:33-34). ‘By reason of the glory that excells’ – the reason the new covenant excels the old is that the old was only for a time (2Cor. 3:7; Gal. 3:19, 25; 4:30; Heb. 9:9-10), a place – Palestine (Deut. 5:16; 11:9; 28:8; 31:13), and a people – the Jews (Deut. 5:3; Rom. 2:12-16). The new covenant is for all time, all lands, and all people (Matt. 26:28; Mark 16:15-16; Luke 24:47; John 3:16; Acts 1:8; Rom. 10:9-14; 1Cor. 12:13).

The New Testament

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2Corinthians 3:1-6 Do we begin again to commend ourselves? or need we, 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 of all men: Forasmuch as you are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. And such trust have we through Christ to God-ward: Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God; Who also has made us able ministers of the new testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life. 

‘Need we, as some others, epistles of commendation to you’ – are we so destitute of divine abilities as to need letters of commendation from other congregations? You are our epistle written on our hearts so that we speak of your gifts and graces in all places (3:2).

‘The epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God.’ You are not only our epistle (3:2), but the epistle of Christ ministered by us through the Holy Spirit. Through their personal examples l

‘And such trust have we through Christ to God-ward’ – We have faith in you through Christ that you are the work of God and that our ability to win you to Christ is of God (3:4-5).

‘New testament; not of the letter, but of the spirit: for the letter kills, but the spirit gives life.’ The Old Covenant contrasts the New Covenant as follows: it is called the Old Testament (3:14) and the first covenant (Heb. 8:7; 9:1); it came by Moses (John 1:17) and is thus called the law of Moses (Acts 13:38-39), the law of works (Rom. 3:26-31) that works wrath (Rom. 4:15); the law of sin (Rom. 7:23; 8:2) the law of the flesh (Rom. 7:5-6); not of faith (Gal. 3:12); was the yoke of bondage (Gal. 5:1); ended by Christ (Rom. 10:4); it brought death (3:7); it made guilty (3:9) it was a shadow (Col. 2:14-17); it is fulfilled (Matt. 5:17-18); it demanded righteousness (Luke 10:28); made nothing perfect (Heb. 7:19) while it was glorious (3:7) it was powerless to save (Heb. 9:9; 10:4); many animal sacrifices where needed (Heb. 9:12-13); ratified by animal blood (Heb. 9:16-22); it was a sinful ministry (Heb. 5:1-4); had temporary priests (Heb. 7:23); the Aaronic priesthood and was of Levi (Heb. 7:11); yearly atonement that remembered sins (Heb. 10:3); had an earthly tabernacle (Heb. 9:2); a sinful mediator (Gal. 3:19); offered no inheritance (Rom. 4:13); it could not redeem (Heb. 10:4) nor satisfied (Isa. 1:13-14); it had no miracle power (Heb. 7:18) and its abolishment was predicted (Hos. 2:11). The New Covenant however that was also known as the second covenant (Heb. 8:7; 10:1-9); and the New Testament (3:6); came by Christ (Heb. 8:6; 9:15) and was started by Christ (Heb. 8:6; 10:9). It was thus also called the law of Christ (Gal. 6:2), the law of righteousness (Rom. 9:31), the law of the Spirit (Rom. 8:2), the law of faith (Rom. 3:27), the law of liberty (Jas. 1:25), and the law of grace (John 1:17) that saves from wrath (Rom. 5:9) and redeems (Gal. 3:13; Heb. 9:12-15). It brought life (Rom. 8:2; Gal. 3:1-29) and was the reality (Heb. 10:1-18); it makes free (Gal. 5:1; John 8:1-59), and is now in force (Heb. 8:6; 10:9). It gives righteousness (John 1:17; 3:16), makes perfect (Heb. 7:19), it is more glorious (2Cor. 3:8-10). Saves to uttermost (Heb. 7:25), had one human sacrifice (Heb. 9:14-28; 10:12), that was ratified by the blood of Christ (Matt. 26:28) and forgets sins (Heb. 8:12; 10:17). It has an eternal priest through the tribe of Judah (Heb. 7:14, 17), from the order of Melchisedek (Heb. 5:5-10; 7:21) with eternal atonement (Heb. 10:14) and it is a sinless ministry (Heb. 7:26). It has a heavenly tabernacle (Heb. 8:2) a sinless mediator (1Tim. 2:5), offers an eternal inheritance (Heb.9:15). It does satisfy God (Heb. 10:15-18) had miracle power (Gal. 3:1-5; John 14:12) and its establishment was predicted (Heb. 8:7).

A Sweet Savour of Christ

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2Corinthians 2:12-17 Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord, I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. Now thanks be unto God, which always cause us to triumph in Christ, and make manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. 

‘Troas to preach Christ’s gospel’ Paul visited Troas on his second journey (Acts 16:6-8) and perhaps during his third journey (Acts 18:23).

‘To triumph in Christ, and make manifest the savour of his knowledge by us in every place.’ Triumph in Christ means complete mastery over satanic powers (Col. 2:14-17; Eph. 2:14-15). The triumph here is like that of the Romans in which a public and solemn honour was conferred upon a victorious general, by allowing him a magnificent procession through the city of Rome. This was not granted by the senate unless he had gained a very decisive victory or conquered a province. On such occasions, the general was clad in purple and gold woven in figures setting forth his achievements. He wore a crown and in one hand held a branch of laurel, the emblem of victory. In the other, he carried his staff. He rode a magnificent chariot, adorned with ivory and plates of gold, and drawn by white horses. To keep him humble in the midst of all this a slave rode at his back, casting railings and reproaches and enumerating his vices and failures. Musicians led the procession; young men led sacrifices to be offered; then came loads of spoil, followed by the kings, princes, and generals that were taken captive. After these came the triumphal chariot before which people strewed flowers and shouted triumphant cries. Following this came the senate, priests, and the rest of the parade.

‘Savour’ [Greek: osme] aroma (2Cor. 2:14, 16; John 12:3; Eph. 5:2; Php. 4:18). Such a triumph in Christ as described here makes manifest the aroma of His saving knowledge by triumphant ministers wherever they serve.

‘Sweet savour’ [Greek: euodia] sweet perfume (2Cor. 2:15; Eph. 5:2; Php. 4:18). Not the same word in 2Corinthians 2:14. Righteous Christians are a sweet perfume unto God through Christ in all that are saved and unsaved. To the saved, they are an aroma of life unto life. To the unsaved, they are an aroma of death unto death. This is another way of saying, whoever receives the gospel will be saved and whoever rejects it will be lost. The gospel saves saints and damns sinners.

‘And who is sufficient for these things?’ Are the false apostles that lead you astray able to do these things?

‘Corrupt’ [Greek: kapeleuo] adulterate. The idea here is that the false apostles who were disturbing the Corinthians (2Cor. 11:13-15) were mixing the Word of God with their own inventions and were explaining it away to accommodate their hearers to get gain. Much of the Word of God is being adulterated today in many parts of Christendom (2Tim. 4:1-4). ‘Sincerity’ here refers to keeping the Word of God pure, and to delivering it in its purity to mankind.

We Are Not Ignorant

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2Corinthians 2:8-11 Wherefore I beseech you that you would confirm your love toward him. For to this end also did I write, that I might know the proof of you, whether you be obedient in all things. To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; Lest satan should get an advantage of us: for we are not ignorant of his devices. 

‘I beseech you that you would confirm your love toward him’ Paul pleads to them to forgive him and confirm their love to him, regardless of the reproach he had brought upon the gospel.

‘To this end also did I write, that I might know the proof of you, whether you be obedient in all things.’ I wrote to know whether you have obeyed in all things.

‘I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ.’ I forgive whom you forgive. We must all forgive for the sake of all concerned and do so because Christ has forgiven (Eph. 4:32; Matt. 18:21-35). We must also do this lest satan take the advantage (2:11; Jas. 4:7; 1Pet. 5:8-9).

‘Devices’ [Greek: noema] thought (10:5); devices (2:11); and minds (3:14; 4:4; 11:3; Php. 4:7). It includes the idea of purpose and design. The devil will take advantage of every failure of the Christian using it to get into his life and cause his downfall (1Cor. 10:13; 1Pet. 5:8-9; Eph. 6:10-18). In this case, satan could lead the despairing one into apostasy and hell, or the congregation into undue severity and hardness of heart toward guilty members, working untold harm to the cause of Christ.

‘For we are not ignorant of his devices’ the following works of satan is noted for our information: sin-rebellion (Gen. 3:1; 2Cor. 11:3); works of darkness, including moral sedition and sexual perversion (Eph. 5:11; 6:12; Acts 16:18; Rom. 1); works of wickedness (Col. 1:21); spiritual blindness (2Cor. 4:4); stealing the Word of God (Matt. 13:19); deceptions and false religions (2Cor. 11:14; 1Tim. 4; Rev. 12:9); to kill and destroy (John 10:10); sowing tares, tempting, and sifting saints (Matt. 4:3; 13:25; Luke 22:31); promoting counterfeit worship and miracles (2Thes. 2:8-12; 1Cor. 10:20); causing storms (Job 1:18-19; Eph. 2:2); ruling nations (Matt. 4:8-9; Dan. 10); executing death (Heb. 2:14-15); accusing the brethren (Rev. 12:10); hindering prayers (Dan. 10:12-21); opposing the gospel (Eph. 6:1-18); supervising demons (John 12:31), fallen angels (Rev. 12:7-12), and fallen man (Eph. 2:2; 1Jn. 3:8; John 8:44); causing sickness and disease (Matt. 4:23-24; 9:32-33; 15:22; Acts 10:38); causing infirmities (Matt. 8:17; Luke 13:16; John 10:10; Acts 10:38); causing lunacy and mania (Matt. 4:23-24; 17:14-21; Mark 5:1-18); urging suicides (Matt. 17:15; John 10:10); agitating lusts (John 8:44; Eph. 2:1-3); lying and false prophecy (1Kin. 22; Matt. 24:11, 24; 2Cor. 11:13-15); propagating false doctrines (1Tim. 4; 2Tim. 4; 2Thes. 2; Rev. 13); oppressing men (Acts 10:38); persecuting Christians and warring on saints (Eph. 6:10-18; 1Pet. 5:8-9).  Christ died to destroy and cancel all these works of the devil for believers in this age, and to give complete mastery over them (Col. 2:14-17; 1Pet. 2:24; Luke 10:19; John 14:12; Mark 16:17-18). The only works listed above that will not be put down in this age are: all sin and rebellion among men; satan’s rule of the nations; the reign of death; and the continued opposition of satan to saints. These will be done away in the Millennium (Eph. 1:10; 1Cor. 15:24-28; Rev. 21:1-8; 22:3).

If Any Have Caused Grief

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2Corinthians 2:5-7 But if any have caused grief, he has not grieved me, but in part: that I may not overcharge you all. Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise you ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

‘But if any have caused grief, he has not grieved me, but in part: that I may not overcharge you all.’ If anyone has caused grief he has not grieved me [Paul] as much as he has caused pain to you (Corinth congregation]. It would not be fair for me to charge all of you with the blame of the few who have gone astray.

‘Sufficient to such a man is this punishment’ – this refers to the fornicator of 1Corinthians 5:1-13 who had his punishment inflicted by the congregation. This had brought him to repentance, and the people, like those of most congregations, were not so willing to forgive him and receive him back. Paul now writes the second letter instructing them to forgive him and to confirm their love to him, lest he should be overwhelmed by too much sorrow (2Cor. 2:6-8).

‘Punishment’ [Greek: epitimia] censure. The word really means full rights and privileges. The punishment consisted of taking away these rights and privileges which he had in the congregational group (1Cor. 5:1-13).

‘Many’ – the majority. This suggests that some in the Corinth congregation, perhaps relatives did not take part in such punishment.

‘Lest perhaps such a one should be swallowed up with overmuch sorrow.’ The specific man had already suffered sufficiently. The purpose of the punishment was to bring him to repentance. This had been accomplished and now there was danger of him destroying his life if other believers would not forgive him. This example cannot be used as an example to anyone who chooses to remain in sin and then demands that everyone forgives him but there is no repentance. Without repentance, there can be no forgiveness. Most people, when caught in a sinful act, will demand forgiveness but mostly with the intent to stay in sin. One of the modern fallacies is that men are not required to seek the Lord; that they are not required to repent, pray, call upon God, confess, or do anything else besides belief in order to be saved from sin. The truth is that all these terms are used many times in Scripture to tell people what they must do to find God, as in the following: [1] Seek (Isaiah 55:6; Deut. 4:29; 1Chron. 16:11; 28:9; 2Chron. 7:14; 15:2; Amos 5:6; Matt. 6:33; Acts 15:17; 17:27; Heb. 11:6); [2] Repent (Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:1-5; Acts 2:38; 3:19; 17:30; 26:20; 2Cor. 7:8; Rev. 2:5, 16); [3] Call upon God (Isa. 55:6; Joel 2:32; Zeph. 3:9; Acts 2:21; Rom. 10:9-14); [4] Confess (Prov. 28:13; Matt. 3:6; Mark 1:5; Rom. 10:9-10; 1Jn. 1:9); [5] Pray (2Chron. 7:14; Luke 18:10-14; Acts 8:22); [6] Humble self (2Chron. 7:14; Matt. 18:3-4; 23:12; Luke 14:14; Jas. 4:10); [7] Hear (Matt. 10:14; 11:15; 13:13-15; John 12:47; Rom. 10:9-14); [8] Obey (Rom. 2:4-8; Gal. 3:1; 5:7; 2Thess. 1:8; Heb. 5:9; 1Pet. 4:17). When one truly believes it means that he does these and all the other things required by the gospel (Rom. 10:9-10).

Have Sorrow

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2Corinthians 2:1-4 But I determined this with myself, that I would not come again to you in heaviness. For if I make you sorry, who is he then that makes me glad, but the same which is made sorry by me? And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; 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 unto you with many tears; not that you should be grieved, but that you might know the love which I have more abundantly unto you. 

‘I determined this with myself, that I would not come again to you in heaviness.’ I decided that it would be best not to see you at all until you have acted by my first letter, putting the evils away from you. I do not want to come to you in sorrow and grief. If I make you sorry enough to cause you to put away sin, then you will make me glad (2:1-2).

‘And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.’ I wrote the first epistle to you so you could correct the evils in your midst, lest when I came I would have to take action and make you sorry by having to deal with those who should make me rejoice. I know that you wish my joy and I wish yours, so if writing will accomplish my present purpose we shall be happier with one another when I do come.

‘For out of much affliction and anguish of heart I wrote unto you with many tears; not that you should be grieved, but that you might know the love which I have more abundantly unto you.’ It is the hardest part of my [Paul] ministry to have to bring judgment, so this is another reason why I wrote to you before I came. My purpose was not to cause you grief but to let you know my love and concern for you. Paul knew the consequences of someone who sinned willfully and was determined to have this individual brought to repentance through this judgment, rather let him be removed from God’s grace (no more sacrifice) as he clearly stated in Hebrews 10:26-31. The warning here to all Christians are NOT TO: Sin willfully after we have received the knowledge of the truth (Heb. 10:26). Renounce Christ as the only sacrifice after we have received Him (Heb. 10:26). Despise the gospel after we have received its knowledge (Heb. 10:26, 28). Tread under feet the Son of God after knowing Him (Heb. 10:29). Count Christ’s blood that once sanctified us, an unholy thing (Heb. 10:29). Do despite or blaspheme the Holy Spirit of grace that we have received (Heb. 10:29). Become an adversary after knowing the truth (Heb. 10:26-27).

God Is True

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2Corinthians 1:18-24 But as God is true, our word toward you was not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Now he which stablisheth us with you in Christ, and has anointed us, is God; Who has also sealed us, and given the earnest of the Spirit in our hearts. Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. Not for that we have dominion over your faith, but are helpers of your joy: for by faith you stand. 

‘God is true’ – true in contrast with false gods (2Chr. 15:3; Jer. 10:10; John 3:33; 17:3; 8:26; 1Thess. 1:9; 1Jn. 5:20; Rev. 6:10).

‘Preached’ [Greek: kerusso] to announce, or proclaim as a herald, without reference to the matter proclaimed, and without including the idea of teaching. It is translated “proclaim” (Luke 12:3; Rev. 5:2); “publish” (Mark 1:45; 5:20; 7:36; 13:10; Luke 8:39); and “preach” 52 times (2Cor. 1:19; 4:5; 11:4).

‘Yea’ – all God’s promises are yes and so be it, or yes and truth. In Him, they are always yes, and in Him, they are always truthful. Not one promise of God is no to the one who will believe and meet the conditions.

‘Amen’ – this word means truly or truth – so it shall be then as we proclaim in Jesus’ name.

‘Unto the glory of God by us’ – the promises of God were confirmed by Paul and the apostles to His own glory. God backed them up in their preaching.

‘He which stablishes us with you in Christ, and has anointed us, is God.’ Four great blessings of God (1:21-22): He confirms people in the faith (Rom. 15:8). He anoints with power (Luke 4:18; Acts 10:38; Heb. 1:9; 1Jn. 2:27). He seals with the stamp of ownership (Rom. 4:11; 2Tim. 2:19; Eph. 1:13; 4:30). He gives His Spirit of sonship (Rom. 8:14-16; Gal. 4:4-7).

‘I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.’ Here Paul returns to his subject of 2Corinthians 1:16. I call God to be witness that it was because I was afraid that I would have to use my power to judge you if I came, so I thought it best not to come at the time proposed (1:23-24).

‘Not for that we have dominion over your faith, but are helpers of your joy.’ Not that we want to come to lord it over your faith, but to help you.

In This Confidence

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2Corinthians 1:13-17 For we write none other things unto you, than what you read or acknowledge; and I trust you shall acknowledge even to the end; As also you have acknowledged us in part, that we are your rejoicing, even as you also are ours in the day of the Lord Jesus. And in this confidence I was minded to come unto you before, that you might have a second benefit; And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? 

‘Than what you read or acknowledge.’ Than what you read or acknowledge in the first epistle to you.

‘As also you have acknowledged us in part.’ We hope that you will always acknowledge the truths in the first epistle to you. Some of you acknowledge us, even as we acknowledge that you are ours (1:13-14).

‘We are your rejoicing, even as you also are ours in the day of the Lord Jesus.’ We are the cause of your rejoicing because we have won you to Christ and you believe we are His ministers. You also will be our rejoicing in the day of Christ when we present you as our converts before Him (1Thess. 2:18-20; 3:13).

‘Day of the Lord Jesus’ this is the first New Testament prophecy in 2Corinthians (1:14). Will be fulfilled at the Rapture of the body of Christ for the Christians from Corinth in Paul’s day as well as all Christians who are not ignorant of the six things noted in 2Corinthians 1:8: God’s faithfulness in trouble (1:8-10); Gospel responsibility (Rom. 1:11-18); Spiritual gifts (1Cor. 12:1-31); God’s purpose for Israel (Rom. 11:25-32); The resurrection and future life (1Thess. 4:13-18); God’s judgments on backsliders (1Cor. 10:1-13).

‘In this confidence I was minded to come unto you before.’ Under the conviction that you rejoice in us as ministers of Christ, and we rejoice in you as our converts.

‘Benefit’ [Greek: charis] grace or favour. It refers to the benefits of grace that Paul’s ministry would naturally bring to them on his second visit. It does not and could not refer to a second work of grace to sanctify them or take out the old man, as taught by some. They were already sanctified (1Cor. 1:2, 30; 6:11).

‘Come again out of Macedonia unto you’ – it appears that Paul fulfilled this second ministry before he finished writing this epistle, for in 2Corinthians 12:14 and 13:1 he speaks of coming to them a third time. ‘Do I purpose according to the flesh, that with me there should be yea yea, and nay nay.’ Do I act as carnal people, who change their minds from day to day and falsify their engagements to suit their own secular interests? They say yea, yea, and nay, nay, or say one thing one day and change it the next day if it is to their advantage. All our promises have been true and God has confirmed them to you (1:20-22).

Godly Sincerity

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2Corinthians 1:12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward. 

‘Rejoicing’ [Greek: kauchesis] boasting (7:14; 8:24; 9:4; 11:10, 17; Rom. 3:27); glorying (7:4; Rom. 15:17); and rejoicing (1Cor. 15:31; 1Thess. 2:19; Jas. 4:16).

‘Testimony of our conscience’ – Fourfold testimony of Paul’s conversion: It was simple. It was in godly sincerity. It was not with fleshly wisdom. It was seasoned by God’s grace.

‘Simplicity’ [Greek: haplotes] From 2Corinthians 8:2 we see that the Macedonians, though poor and persecuted, rejoiced at the opportunity of doing good to their more impoverished and persecuted brethren in Judea.

‘Godly sincerity’: Does not exempt from guilt (Gen. 20:1-18). Must accompany forgiveness (Matt. 18:35). Commanded (Josh. 24:14; 1Cor. 5:8). Must characterize service (Eph. 6:5-7; 1Cor. 10:31; Tit. 2:7); our love to God (8:8, 24); our love to Jesus (Eph. 6:24); our faith (1Tim. 1:5); our love to others (Rom. 12:9); our doctrine (2:17; 1Thess. 2:3-5); and our whole conduct (1:12). A characteristic of truth (1Pet. 2:2).

Three godly things in 2 Corinthians: Godly sincerity (1:12); godly sorrow (7:10); godly jealousy (11:2).

‘Fleshly wisdom’ [Greek: sarkikos] From James 3:14-16 we see the eight characteristics of false wisdom: Bitter envying (Jas. 3:14, 16); strife in the heart (Jas. 3:14, 16); glory in profession (Jas. 3:14); earthly, having this life only in view (Jas. 3:15); sensual, living only to satisfy the animal appetites (Jas. 3:15); devilish, inspired by demons (Jas. 3:15); confusion (Jas. 3:16); every evil work (Jas. 3:16).

‘Conversation’ [Greek: anastrepho] behavior or manner of life – all that one speaks, thinks and does – the whole conduct. Translated “conversation” (1:12; Eph. 2:3); “overthrow” (John 2:15); “return” (Acts 5:22; 15:16); “be used” (Heb. 10:33); “behave” (1Tim. 3:15); “live” (Heb. 13:18; 2Pet. 2:18); “abide” (Matt. 17:22); and “pass” (1Pet. 1:17).

‘World’ [Greek: kosmos] the worldly social system. ‘More abundantly’ [Greek: perissoteros] more abundantly (1:12; 2:4; 7:15; 11:23; 12:15; 1Thess. 2:17); more exceedingly (7:13; Mark 15:14; Gal. 1:14); much more (Php. 1:14); more frequent (11:23); more earnest heed to (Heb. 2:1) and rather (Heb. 13:19). The idea here is, “We have given the fullest proof of our conduct to you Christians in particular.”

Sufferings

~ iolaHC ~ Leave a comment

2Corinthians 1:5-11 For as the sufferings of Christ abound in us, so our consolation also abounded by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as you are partakers of the sufferings, so shall you be also of the consolation. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raised the dead: Who delivered us from so great a death, and does deliver: in whom we trust that he will yet deliver us; You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. 

‘Sufferings’ [Greek: pathema] It refers to sufferings for Christ, not to those of Christ on earth. Translated “suffering” (1:5-7; Rom. 8:18; Php. 3:10; Col. 1:24; Heb. 2:9-10; 1Pet. 1:11; 4:13; 5:1); “affliction” (2Tim. 3:11; Heb. 10:32; 1Pet. 5:9); “affections” (Gal. 5:24); and “motions” (Rom. 7:5).

‘So our consolation also abounded by Christ’ – the more we suffer for Christ, the more grace and comfort abound by Christ (1Cor. 10:13).

‘Afflicted’ [Greek: thlibo] narrow (Matt. 7:14); suffer tribulation (1Thess. 3:4); throng (Mark 3:9); afflict (1:6; 1Tim. 5:10; Heb. 11:37); and trouble (4:8; 7:5; 2Thess. 1:6-7).

‘It is for your consolation and salvation’ – the substance of 2Corinthians 1:6-7 is: whether we be afflicted or comforted, it is for your good and for an example to you.

‘Partakers’ [Greek: koinonos] partaker (1:7; Matt. 23:30; 1Cor. 10:18; 1Pet. 5:1; 2Pet. 1:4); partner (8:23; Luke 5:10; Phm. 1:17); companion (Heb. 10:33); and have fellowship with (1Cor. 10:20).

‘So shall you be also of the consolation.’ Since you share sufferings for Christ, you will share His grace and comfort.

‘For we would not, brethren, have you ignorant of our trouble which came to us in Asia’ Six things not to be ignorant of: God’s faithfulness in trouble (1:8-10); Gospel responsibility (Rom. 1:11-18); Spiritual gifts (1Cor. 12:1-31); God’s purpose for Israel (Rom. 11:25-32); The resurrection and future life (1Thess. 4:13-18); God’s judgments on backsliders (1Cor. 10:1-13).

‘Our trouble which came to us in Asia’ Acts 13:44 – 20:3 cover his troubles in Asia.

‘Raised the dead’ an example from Paul’s own life is given in Acts 14:19.

‘You also helping together by prayer for us.’ Paul depended upon saints for prayer. ‘Gift bestowed upon us’ – this gift refers to the contributions of the saints to Paul’s work for God (1:10-11).