Bible Study - Sabbath School Podcast

Forgiveness and Reaffirmation of Love

Rather than visiting the Corinthians a second time, Paul, after returning to Ephesus, sent what became known as "the severe letter" (see 2 Cor. 2:3-4; 2 Cor. 7:8, 12).

Read 2 Corinthians 7:5-13. What was the result of what he wrote to them, and what was Paul's reaction because of that result?

Paul and Titus met later in Macedonia, where Paul heard from Titus the excellent news that his strong words had caused positive results, which brought much joy to the apostle's heart. If before, some in Corinth positioned themselves against Paul, now the church sided with him. How important it is to support our leaders. As church members, we can make their work much easier than it is.

Read 2 Corinthians 2:5-11. What is the central idea here?

This passage has to do with a case of church discipline. Scholars debate whether the offender here is the incestuous man of 1 Corinthians 5:1-5 or someone else, a person who influenced others in the church in their accusation that Paul had been inconsistent and inconsiderate of them in his traveling decisions. The context seems to favor the second option. In any case, the most important teaching of the passage regards how the church should deal with a person in sin.

This passage teaches that the purpose of church discipline is restoration through forgiveness and through reaffirmation of love for the sinner (2 Cor. 2:6-8, 10). The passage also hints that church discipline may be painful, but it is necessary. That is, however well-intentioned they may be, and wanting to be "grace"-oriented, some churches might never confront or deal with blatant or even public sin. On the other hand, others can be very rigid, unforgiving, and harsh. Sin needs to be dealt with, but in love. Thus, Paul could exhort the church to reaffirm its love for the offender (2 Cor. 2:8) because he himself loved the church (2 Cor. 2:4)!

The church in Corinth could love the offender (2 Cor. 2:8) because it

Changing Plans for Love

We saw that some in Corinth doubted Paul's intentions and love. Today, we will look into one particular reason: his changing travel plans (Corinthians 1:15-2:4" target="_self">2 Cor. 1:15-2:4).

Read 1 Corinthians 16:5-7. What was Paul's original travel plan?

Paul had been in Corinth before. According to 1 Corinthians 16:5-6, he planned to pass through Macedonia on his way back to Corinth and, perhaps, stay in Corinth for the winter. From Corinth, he would go to Judea with the offering collected for the poor in Jerusalem not only in Macedonia but also in Achaia, Galatia, and Asia. However, he changed his plans because of a bad report brought by Timothy from Corinth (1 Cor. 4:17, 1 Cor. 16:10, 2 Cor. 1:1).

Paul intended to go straight from Ephesus to Corinth and there address the issues reported by Timothy. The new itinerary would be Ephesus--Corinth--Macedonia--Corinth--Judea (2 Cor. 1:15-16). He went from Ephesus to Corinth, but then he returned to Ephesus. His plans changed. He didn't go back to Corinth as planned, at least not immediately, because his latest visit did not go well. So, he returned to Ephesus and wrote to them instead. He would rather send a letter than risk worsening things with another visit (2 Cor. 2:1, 3).

Paul's intentions on the last visit were misinterpreted. Some in Corinth said that he was unreliable and that he did not love them enough (2 Cor. 1:17). In his response to the accusations, he moved the Corinthians' eyes to the gospel of Christ. He was faithful to his intentions to visit the Corinthians at the best opportunity, just as God had been faithful in fulfilling His promises to them through Christ (2 Cor. 1:18-22).

"For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us" (2 Cor. 1:20, NKJV).

Thus, his response was not a confusing mixture of "yes" or "no" dependent on the circumstances, as they said, but was "always yes," just as God's work in Christ is "always Yes" (2 Cor. 1:19, ESV).

Therefore, the reason Paul wrote a letter to the Corinthians instead of visiting them was his sincere love for them, not the opposite (2 Cor. 2:4). Another visit right after the painful visit would bring them further pain, not the joy he intended to cause with his presence (2 Cor. 1:24, 2 Cor. 2:3). How easily his good intentions were misinterpreted.

Wednesday ↥       

Simplicity and Sincerity

Yesterday, we learned that Paul's love for the Corinthians was made manifest in that he comforted them in their hardships, just as he received comfort from God in his (2 Cor. 1:1-11). Today, we will see that his love for them was also displayed through the integrity that he and his fellow workers manifested toward the church members in Corinth.

Read 2 Corinthians 1:12-14 in the light of 2 Corinthians 2:17, and 2 Corinthians 4:2. How does Paul's sincerity reveal his love for the Corinthians?

Second Corinthians 1:12-14 introduces the thesis Paul will develop in the rest of the letter. His integrity and apostleship have been questioned by some in Corinth. They thought Paul had a vacillating and indecisive character, which was not fitting for the apostolic ministry. In response, Paul stresses that he and his colleagues behaved with the utmost integrity toward them.

Two words portray the conduct of Paul and his associates: simplicity and sincerity (2 Cor. 1:12). The term "simplicity" comes from the Greek word haplotēs. It is applied here to express personal integrity in speech or behavior; in short, it reveals the purity of motives (Eph. 6:5, Col. 3:22). In turn, the term "sincerity" (from the Greek eilikrineia) also points to integrity and purity of motives.

The Corinthians should not have doubted the clarity of Paul's intentions. He makes it clear that his simplicity and sincerity have their origin in God. This idea is well captured by the New English Translation Bible, which mentions "pure motives and sincerity which are from God" (2 Cor. 1:12, emphasis supplied). In the same verse, Paul further asserts that these ministerial qualities are given to us "by the grace of God."

It seems Paul's opponents misinterpreted his words, in previous written communications (2 Cor. 1:13-14). Paul guarantees that his intentions were clear and understandable. He was sure that the uprightness of his words, intentions, and actions would be made clear "in the day of the Lord Jesus" (2 Cor. 1:14, NKJV).

What has been your own experience with having your motives or intentions, however well-meaning and sincere, questioned or challenged? What should that tell you about how careful you should be when questioning someone else's motives?

Thanksgiving

Read 2 Corinthians 1:3-7. What is the reason for Paul's attitude of thanksgiving here?

Paul's thankfulness focuses on the comfort that God provides for those who are suffering. In this passage, the verb to comfort (parakaleō) and the noun comfort (paraklēsis) occur together ten times. This represents one third of all occurrences of these words in 2 Corinthians (29 times). God is portrayed as the "Father of mercies and God of all comfort, who comforts us in all our tribulation" (2 Cor. 1:3-4, NKJV).

The comfort one receives from God is not to be kept for oneself (2 Cor. 1:4-5). Only the afflicted heart that became the recipient of God's consolation is able to impart comfort effectively to those in affliction, too.

Paul could comfort others because he himself, in his sufferings, received comfort from God. "If we are afflicted, it is for your consolation and salvation. . . . Or if we are comforted, it is for your consolation and salvation" (2 Cor. 1:6, NKJV; emphasis supplied). This is love!

What is Paul expressing thanks for in 2 Corinthians 1:8-11?

Paul speaks of trouble "beyond measure, above strength" that made him and his fellow workers fear that the end had come to them (2 Cor. 1:8). For a moment, they thought the resurrection was their only hope. However, God delivered them, and the scenario changed (2 Cor. 1:10). From the fear of death (2 Cor. 1:8), they rise to an implicit hope that God would deliver them once again (2 Cor. 1:10). God's victories in the past give us confidence that He will do the same in the future. God uses afflictions to teach us to trust in Him. Hardships can lead us to spiritual maturity, at least to the extent that we allow them to draw us closer to God. Paul's thanksgiving also displays the power of intercessory prayer and the gratitude we experience because of God's deliverance (2 Cor. 1:11).

What have you found helpful in dealing with the suffering that, one way or another, we all face?

Sabbath Afternoon

Read for This Week's Study: 2 Cor. 1:3-14, 2 Cor. 2:17, 2 Cor. 4:2, 1 Cor. 16:5-7, 2 Cor. 7:5-13, 2 Cor. 2:5-17

Memory Text: "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 2:4, NKJV).

The apostle Paul didn't always have it so easy.

Besides jail and the life-threatening situations he faced, he also wrote: "From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness--besides the other things, what comes upon me daily: my deep concern for all the churches" (2 Cor. 11:24-28, NKJV).

What we see in his letters to the Corinthians is some of the "deep concern" that he had for this church. Yet, amid it all, his love for them never failed, just as Christ's love for us never fails us. In fact, it was from Jesus that Paul learned to love the churches in a way that reflects the love that Jesus has for us (2 Cor. 5:14; see 1 Cor. 11:1).

* Study this week's lesson to prepare for Sabbath, August 29.

Further Thought: Read Ellen G. White, "God's People Delivered," pp. 635-652, in The Great Controversy.

"The divinity of Christ is the believer's assurance of eternal life. 'He that believeth in Me,' said Jesus, 'though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?' Christ here looks forward to the time of His second coming. Then the righteous dead shall be raised incorruptible, and the living righteous shall be translated to heaven without seeing death. The miracle which Christ was about to perform, in raising Lazarus from the dead, would represent the resurrection of all the righteous dead."--Ellen G. White, The Desire of Ages, p. 530.

"The earth mightily shook as the voice of the Son of God called forth the sleeping saints. They responded to the call and came forth clothed with glorious immortality, crying, 'Victory, victory, over death and the grave! O death, where is thy sting? O grave, where is thy victory?' (See 1 Cor. 15:55.) Then the living saints and the risen ones raised their voices in a long transporting shout of victory. Those bodies that had gone down into the grave bearing the marks of disease and death came up in immortal health and vigor. The living saints are changed in a moment, in the twinkling of an eye, and caught up with the risen ones, and together they meet their Lord in the air. Oh, what a glorious meeting! Friends whom death had separated were united, never more to part."--Ellen G. White, The Story of Redemption, pp. 411, 412.

Discussion Questions:1. Think about those who were eyewitnesses of Christ's resurrection (Acts 1:22, Acts 2:32, Acts 3:15, Acts 4:33, Acts 5:30-32). How can we, about two thousand years after that event, be "witnesses" of His resurrection?

1. The resurrection of Christ is an integral part of the gospel message (1 Cor. 15:1-4). Without the resurrection, the proclamation of Christ's death would be irrelevant (1 Cor. 15:14). The death of Christ itself would be irrelevant. Why? What does your answer to this say about the power of Christ's resurrection?
2. Think a bit about Paul's intriguing statement "If the dead do not rise, 'Let us eat and drink, for tomorrow we die!' " (1 Cor. 15:32, NKJV). What is the point?
3. In class, talk about the state of the dead. Why does 1 Corinthians 15 make no sense if, at death, the saved are immediately taken to heaven?

Final Victory Over Death

Read 1 Corinthians 15:54-57. What does this passage tell us about our ultimate victory over death?

Paul begins the last paragraph in 1 Corinthians 15 with an intriguing statement: "Flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50, NKJV). Many Bible readers use this declaration to say that Paul defends an immaterial existence in heaven. But the context indicates otherwise. The parallelism of 1 Corinthians 15:50 suggests that "flesh and blood" is in parallel with "corruption," such as "the kingdom of God" is in parallel with "incorruption." Just as happened in 1 Corinthians 15:42-49, here as well Paul is contrasting the body now (or even the corpse) to the resurrected body. The buried body is marked by corruption and mortality, whereas the resurrected body is characterized by incorruption and immortality (1 Cor. 15:50, 53, 54). Simply put, Paul is saying that our bodies need to undergo a radical transformation in order to inherit heaven.

In short, Paul uses the ideas of corruption and mortality to refer to our sinful nature. In Jewish writings, "flesh and blood" is a phrase for fallen humanity, which is why our bodies must be transformed and purged of all imperfection at His return.

Only when our sinful nature is removed (1 Cor. 15:54) and we go through the experience of glorification (1 Cor. 15:51-53, 1 Thess. 4:13-17) will the proclamation " 'Death is swallowed up in victory' " (1 Cor. 15:54, NKJV) be fulfilled. Then, this bold and defiant hymn will be Sung:

" 'O Death, where is your sting? O Hades, where is your victory?' " (1 Cor. 15:55, NKJV). This all will take place at the second coming of Christ (1 Cor. 15:51-52).

Think about it: we close our eyes in death, and the next thing we will experience is the second coming of Jesus, when He raises us from the dead. No matter when a believer died, even thousands of years ago, "in a moment, in the twinkling of an eye," they will be made alive "at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed" (1 Cor. 15:52, NKJV).

Who hasn't bemoaned how quickly life passes us by? In our own experience, that's how quickly the second coming of Jesus will seem. Perhaps our first thought at His return will be "Wow, Lord, Your coming really was soon!" How does this idea help us better come to terms with what is seen as "the delay"?

The Resurrected Body

In 1 Corinthians 15:35-39, Paul turns to a brief discourse on the resurrected body. He begins this section by positing two questions: " 'How are the dead raised up? And with what body do they come?' " (1 Cor. 15:35, NKJV). These questions are answered in 1 Corinthians 15:36-49.

Read 1 Corinthians 15:36-41. How does this passage answer the questions in 1 Corinthians 15:35?

Paul applies three analogies to help his readers understand what happens in the resurrection. The first analogy (1 Cor. 15:36-38) remarks that the body is like a seed that must first die (or cease to be a seed) in order to miraculously become a plant. The teaching is clear: resurrection is a miracle of God. Second, the analogy of the bodies (1 Cor. 15:39-40) highlights that, in this world, God provided different types of bodies for animals and for humans appropriate to the current environment. Likewise, our bodies will be suitable for the new circumstances in the heavenly world. This idea is taken a step further with the third analogy of a glorious body (1 Cor. 15:40-41), which emphasizes that the glory of the resurrected body enormously exceeds that of the body that came before, our earthly fallen ones.

This idea can also be seen through four contrasts between our earthly body here and now, and the resurrected body. The former is terrestrial, perishable, weak, and natural. In turn, the latter is heavenly, imperishable, powerful, and spiritual (1 Cor. 15:40-44). This does not mean there is no continuity between the two. Paul's use of the Greek term sōma ("body") for both the buried body and the resurrected body shows continuity. Conversely, the four contrasts above also show discontinuity. Our new bodies (thank the Lord) will not be the same as the decaying ones we have now.

Paul does not relate the term "spiritual" to an immaterial existence. Elsewhere, he says that Jesus "will transform our lowly body to be like his glorious body" (Phil. 3:21, ESV). We will have real bodies, but they will not wear down or decay. Because all we know now is decay, sickness, and death, it's hard to imagine life without these things, but that is what we are promised in Jesus.

How does the assurance that our bodies will be transformed into perfection help us be resilient regarding our physical limitations today?

Christ, the Firstfruits

If Jesus were not alive, any expectation about the future would be only delusion (1 Cor. 15:12-19). "But in fact Christ has been raised from the dead" (1 Cor. 15:20, ESV). His resurrection is a historical event. Consequently, we can be sure that all who have died in Christ will be resurrected at His coming (1 Cor. 15:20-23).

Read 1 Corinthians 15:20-23. What does it mean to say that Jesus is the "firstfruits"?

The end of the present evil age will be marked by the bodily resurrection of those who died in Christ (1 Cor. 15:24; Rev. 20:5-6). As the last Adam, Christ will deliver the kingdom back to the Father by bringing the rulership of this world back to Him (1 Cor. 15:25-28). Christ's subjecting Himself to God (1 Cor. 15:28) must be understood in terms of how Adam and Christ are depicted in relationship to each other. As the ultimate Adam in the plan of redemption (1 Cor. 15:45), Jesus submits Himself entirely to the will of the Father, something that the first Adam failed to do.

In 1 Corinthians 15:29-34, Paul resumes his thought about the foolishness of denying Christ's resurrection. He uses the illustration of baptism because it is itself a symbol of a believer's union with Christ in His death and resurrection (Rom. 6:3-4; Col. 2:12); it makes no sense to deny the reality of the resurrection. What is difficult to grasp, however, is what Paul meant by the expression "baptized for the dead" (1 Cor. 15:29).

"Different suggestions have been offered, but it is better to interpret the expression as referring to the decision of some to be baptized so that they would be able to be reunited with dead loved ones at the resurrection. It could also be that the decision to be baptized was a response to the exemplary life of those who had died in Christ. This case would refer to people not being baptized in place of the dead but because of the dead."--Carl P. Cosaert, "1 Corinthians," Andrews Bible Commentary: New Testament (Berrien Springs, MI: Andrews University Press, 2022), p. 1652.

Second, risking death would be pointless if there were no resurrection (1 Cor. 15:30-32). It would be better, instead, to delight in the pleasures of this world (1 Cor. 15:32).

Reflect on Paul's words in 2 Timothy 1:12. How could he be so sure about the future? How can we?

The Risen Christ, Our Only Hope!

In 1 Corinthians 15:9-19, Paul explains how severe and dreadful the consequences of denying the resurrection are. Without the resurrection, believers have no hope in the present, much less in the future.

Read 1 Corinthians 15:9-19. What do we lose if Christ has not been raised?

By and large, ancient pagans did not believe in resurrection, especially in the Greek world, with its belief in body-soul dualism (at death the soul soars off to wherever the souls of the dead supposedly go). Paul begins the paragraph in 1 Corinthians 15:12-19 with a rhetorical question that shows his deep bewilderment: "What? How can some of you say that there is no such thing as the resurrection of the dead?" (1 Cor. 15:12, author's translation). For Paul, disbelieving in the resurrection is inconceivable, especially because there were so many eyewitnesses (1 Cor. 15:5-8). But even worse, without the resurrection, their hope is built on a lie, and they are still in their sins.

He says, in fact, that if there is no resurrection of the dead, then (1) Christ has not been raised (1 Cor. 15:13, 16); (2) our preaching is empty (1 Cor. 15:14); (3) our faith is also empty (1 Cor. 15:14); (4) we are false witnesses (1 Cor. 15:15); (5) our faith is futile (1 Cor. 15:17); (6) we are still in our sins (1 Cor. 15:17); and, obviously, (7) those who have died are no more (1 Cor. 15:18).

Without the resurrection, both preaching and faith are empty (1 Cor. 15:14). The Greek term rendering the word "empty" is kenos. This is a good translation, but it is too broad. Interpreters debate whether kenos means "empty" in the sense of lacking truth (so, "untrue") or lacking results (so, "without result or effect") or lacking purpose (so, "without purpose," "in vain").

Whatever the specific meaning, in a scenario in which resurrection does not exist, faith is portrayed as futile, from the Greek mataios (1 Cor. 15:17). Although mataios is not much different from kenos, the idea is that if Jesus is not alive, faith is fruitless, a delusion, because our sins have not been forgiven (1 Cor. 15:17). We would be false witnesses, deceiving and being deceived (1 Cor. 15:15).

How does one make sense of 1 Corinthians 15 if the dead soar off to heaven (or to hell) immediately? Why, then, is understanding that the dead sleep such an important teaching?