2 Corinthians 1

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1. Introduction) (1:1 11)) and) Apostolic Ministry, part 1) (1:12 22)) ) ) Outline) ) 1:1 11 I. Introduction ) 1:1 2 A. Address ) 1:3 7 B. Distress and Comfort ) 1:8 11 C. Deliverance and Gratitude ) 1:12 7:16 II.

Apostolic Ministry ) 1:12 2:11 A. Paul s Travel Plans ) 1:12 14 1. Trustworthiness ) 1:15 17 2. Revised Plans ) 1:18 22 3. Authenticity ) ) ) ) I. Introduction) 1:1 11) 1 1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the church of God that is in Corinth with all the saints who are in all of Achaia. 2 Grace to you and peace from God our Father and the Lord Jesus Christ.) 3 Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort. 4 He comforts us in all our affliction to enable us to comfort those in any kind of affliction through the comfort with which we ourselves are comforted by God. 5 Because just as the sufferings of Christ are abundant for us, so through Christ our comfort is also abundant. 6 And if we are afflicted, it is for your comfort and salvation.

If we are comforted, it is for your comfort that is effecting in you patient endurance for the same sufferings that even we suffer. 7 And our hope for you is steadfast, for we know that as you are sharers in our sufferings, so you are sharers even in our comfort.) 8 For we do not want you to be ignorant, brothers, concerning the affliction we endured in the province of Asia, because we were burdened exceedingly beyond our strength so that we despaired even of life. 9 However, we have in ourselves the sentence of death, so that we trust not in ourselves but in God who raises the dead. 10 He delivered us from such mortal danger and will rescue us. In him we put our hope. He will rescue us again, 11 as also you help us through your prayers for us. Then from many people thanks may be expressed on our behalf for the blessing granted us through the prayers of many people.) ) A. Address) 1:1 2) In his correspondence with the Corinthian church, Paul stresses his apostleship, the recipients of his letters, and the saints who reside elsewhere. He wants his readers to understand that he indeed is an apostle appointed and sent by Jesus Christ.

They belong to the church of God that is both local and universal.) 1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the church of God that is in Corinth with all the saints who are in all of Achaia.) 1 1 2 8 0 “tw://bible.?id=48.5.2|AUTODETECT|” a. Paul. The writer introduces himself in the first word of the sentence. In all his other epistles, which are part of the New Testament canon, Paul begins with his own name and often cites it throughout his letters 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” Gal. 5:2) 1 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 1 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 1 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.18|AUTODETECT|” 4:18) 1 1 -1 9 0 0 ; Paul refers to himself again in the second half of this epistle [10:1]). The epistolary literature of the New Testament reveals that writers commonly wrote first their name and afterward that of the addressees. In brief, the combination of both the author s identification and the recipients names amounts to an address written on an envelope.) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” b. An apostle of Christ Jesus through the will of God. In most of his epistles, Paul stresses his apostleship. The exceptions are his epistles to the Philippians, the Thessalonians, and Philemon. Paul says that he is an apostle despite the fact that he could not meet both requirements for apostleship: being a disciple during Jesus ministry and being a witness of his resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.19|AUTODETECT|” ). Yet Paul had met the resurrected Lord near Damascus 7 1 -1 9 0 “tw://bible.?id=44.9.1-44.9.19|AUTODETECT|” Acts 9:1 19) 1 1 -1 9 0 “tw://bible.?id=44.22.6-44.22.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.6-44.22.16|AUTODETECT|” 22:6 16) 1 1 -1 9 0 “tw://bible.?id=44.26.12-44.26.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.12-44.26.18|AUTODETECT|” 26:12 18) 1 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” ), and Jesus called him to be an apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=54.2.7|AUTODETECT|” I Tim. 2:7) 1 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” II Tim. 1:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” Paul signifies that he is an apostle of Christ Jesus, which is the identification he uses repeatedly.��1�� He readily confesses that his appointment is on the authority of Christ Jesus, who commissioned Paul as his ambassador. That is, he was fully aware of the charge to be Jesus spokesman and to represent him accurately and faithfully. Paul explains his apostleship from Christ Jesus with the phrase through the will of God. Thus he emphasizes the origin of his apostolic status. Paul notes elsewhere that God set him apart from birth, called him in due time, caused him to know Jesus, and empowered him to preach Christ s gospel to the Gentiles 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=24.1.5|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=24.1.5|AUTODETECT|” Jer. 1:5) 1 1 -1 9 0 0 ). Paul s call to Christ, his call to be an apostle to the Gentiles as a slave of Christ, and his call to be a slave of those to whom God sent him were all one in purpose and all divine in origin. ��2��) 1 1 2 8 0 0 Paul announces his status at the outset, so that when in the course of his epistle he discusses the superapostles and the false apostles (11:5, 13; 12:11, 12), the readers know that God through Christ called him to be an apostle. Whereas other men were commissioned by the church to serve as apostles,��3�� Paul was commissioned by Jesus through the will of God.) 1 1 2 8 0 “tw://bible.?id=44.1.23-44.1.26|AUTODETECT|” Jesus appointed twelve men to be his apostles. After Judas betrayed him and committed suicide, the apostles placed two names before the Lord and asked Jesus to choose one of these to fill the vacancy left by Judas. When the lot was cast, the apostles saw that Jesus had named Matthias to be added to their number 7 1 -1 9 0 “tw://bible.?id=44.1.23-44.1.26|AUTODETECT|” Acts 1:23 26) 1 1 -1 9 0 0 ). Jesus commissioned no other people except Paul.) 1 1 2 8 0 “tw://bible.?id=46.1.1|AUTODETECT|” c. And Timothy our brother. In the introductory sentence of his first epistle to the Corinthian church 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” ), Paul adds the name of Sosthenes, whom he calls our brother. There we receive no further information concerning Sosthenes, but here we know that Timothy had served the local church in Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” Acts 18:5) 1 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” ). Some years later, Paul dispatched him from Ephesus to Corinth 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=44.19.22|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=44.19.22|AUTODETECT|” Acts 19:22) 1 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” ). We infer that Timothy had returned from his visit to the Corinthians and was now in Paul s presence. The two words our brother (literally, the brother) reveal the bond that existed between Paul and Timothy and, presumably, also between the Corinthians and Timothy 7 1 -1 9 0 “tw://bible.?id=46.16.10-46.16.11|AUTODETECT|” I Cor. 16:10 11) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ). By placing Timothy s name in the first verse, Paul meant to strengthen the relationship between the addressees and his co-worker 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” Paul had great respect for Timothy; he invited him to become his fellow helper 7 1 -1 9 0 “tw://bible.?id=44.16.1-44.16.3|AUTODETECT|” Acts 16:1 3) 1 1 -1 9 0 0 ) and sent him on several missions.��4�� But he never regarded Timothy as a fellow apostle, much less as a writer of Paul s epistle. Rather, we assume that, on his return from Corinth, Timothy provided Paul with information about the local church. Thus we conclude that the letter was written not by two authors, Paul and Timothy, but only by Paul.) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” d. To the church of God that is in Corinth. From the perspective of the Corinthians, the concept church signified the gathering of God s people for worship, praise, and fellowship. Whether they met in private homes or in the open air for a mass gathering, the Corinthians viewed themselves as the church of God locally present in Corinth. They were part of the universal church, and Paul continually reminded them of that fact 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” 7:17) 1 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” 14:33) 1 1 -1 9 0 “tw://bible.?id=47.8.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.18|AUTODETECT|” II Cor. 8:18) 1 1 -1 9 0 “tw://bible.?id=47.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.28|AUTODETECT|” 11:28) 1 1 -1 9 0 0 ). In other words, Paul is not addressing a single house church; rather, he is speaking to the church of God that is represented in the city of Corinth through many house churches.) 1 1 2 8 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” From Paul s perspective, the expressions assembly of the Lord and assembly of God appear in the Old Testament Scriptures, and in the Septuagintal translation those expressions become church of the Lord and church of God. ��5�� Paul used these Old Testament appellations to show that the early Christians represented the continuation of God s true people. According to Paul, the privileges and promises that God had given to Israel 7 1 -1 9 0 “tw://bible.?id=45.9.4-45.9.5|AUTODETECT|” Rom. 9:4 5) 1 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” ) have now been applied through Christ to the church.��6�� And out of the world at large, God continues to call forth his people and to gather a joyful assembly of those whose names are written in heaven 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 0 ). The church belongs to God because of Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=58.2.11|AUTODETECT|” e. With all the saints who are in all of Achaia. The word saint conveys the idea of a people who are models of virtue, piety, and holiness. But the contents of Paul s Corinthian correspondence fail to portray the Christians in Corinth as such. Paul is addressing not individual Christians but the entire church, which he views as being sanctified through Jesus Christ. The holiness of all the believers originates in Christ s redemptive work 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” 10:14) 1 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” ). Believers are exhorted to live a life of holiness by keeping God s commands and thus to show him gratitude for their deliverance. Being declared holy in the sight of God, however, does not guarantee that believers never fall into sin. After he taught his followers to petition for forgiveness of sins, Jesus taught them to pray the sixth petition: And lead us not into temptation, but deliver us from the evil one 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 0 ). Sanctification is a lifelong process that increasingly renews God s people after his image. Following this earthly life they reach their goal: perfect holiness in the presence of Jesus.) 1 1 2 8 0 “tw://bible.?id=45.16.1|AUTODETECT|” The phrase all of Achaia includes every church that had been founded throughout the province (see 9:2; 11:10). We know about only the church in Cenchrea 7 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” Rom. 16:1) 1 1 -1 9 0 “tw://bible.?id=52.1.7-52.1.8|AUTODETECT|” ) but are confident that in time the Christian faith spread to other cities and villages in Achaia 7 1 -1 9 0 “tw://bible.?id=52.1.7-52.1.8|AUTODETECT|” I Thess. 1:7 8) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ). In 27 b.c., the Romans had divided Greece into two provinces: Achaia in the south and Macedonia in the north. The capital of Achaia was Corinth, and it was the seat of the proconsul 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 2. Grace to you and peace from God our Father and the Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=44.15.23|AUTODETECT|” This was the common greeting that Paul��7�� and other New Testament writers extended to the early Christians who received their letters. The Greek term charis (grace) is related to the common greeting chairein 7 1 -1 9 0 “tw://bible.?id=44.15.23|AUTODETECT|” Acts 15:23) 1 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” 23:26) 1 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 0 ), which conveys the intent of Good day, or I am glad to see you. ��8�� The New Testament writers, however, give the term charis a spiritual connotation that relates to God s indispensable blessing extended to the recipient. Grace flows from God. As oil makes a machine function smoothly, so the grace that comes from God facilitates the relationship between himself and the believer.) 1 13 2 8 0 0 To the noun chairein Paul adds the word peace, which is the translation of the Hebrew greeting shalMm, a greeting used by the Jews even today. However, shalMm has a deeper significance than does the greeting good-by or keep well. In context, the word intimates absence of tension between two parties and the presence of goodwill. Further, the Hebrew expression connotes completeness, prosperity, ease, health. The one who sends greetings, therefore, wishes that the recipient may enjoy both spiritual and material prosperity.) The greeting states that both grace and peace derive from God our Father and the Lord Jesus Christ. The expression God our Father implies that the readers of this epistle are his children.

They are members of God s family through Jesus Christ; they owe him faithful allegiance and perfect obedience because he is their Lord. From the Father and his Son, every member of the household of faith receives the blessings of grace and peace.) ) Greek Words, Phrases, and Constructions in 1:1) �� ������� the definite article indicates Paul s reference to the universal church, of which a part is present in Corinth.) ������ the definite article appears before names of Roman provinces but is omitted in translation.) ) ) B. Distress and Comfort) 1:3 7) A quick overview of this passage reveals that Paul stresses the concept comfort.��9�� Indeed, this is the most eloquent passage on comfort in the entire New Testament. Paul notes that all comfort comes from God the Father who, whenever his children experience sufferings and hardships, has compassion.) 3. Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort.) a. Blessed be the God and Father of our Lord Jesus Christ. ) 1 1 2 8 0 “tw://bible.?id=19.41.13|AUTODETECT|” After the initial greeting, Paul bursts out in joyful praise with a Jewish benediction: blessed be the God. This is a liturgical formula frequently uttered by God s people in worshipful praise and prayer. Doxologies in the five books in the Psalter, for instance, direct praises to God 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” [40:14]; 72:19 [71:18]; 89:52 [88:53]; 106:48 [105:48]; 150:6). Paul voices a blessing or a eulogy that is identical to any Jewish benediction addressed to God 7 1 -1 9 0 “tw://bible.?id=42.1.68|AUTODETECT|” Luke 1:68) 1 1 -1 9 0 “tw://bible.?id=45.1.25|AUTODETECT|” ). In nearly all his epistles, he utters praises and thanksgiving directed to God on behalf of the addressees. In verse 3, Paul expresses a benediction in which he urges the people to praise and to thank God 7 1 -1 9 0 “tw://bible.?id=45.1.25|AUTODETECT|” Rom. 1:25) 1 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” II Cor. 11:31) 1 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.3|AUTODETECT|” Eph. 1:3) 1 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” I Peter 1:3) 1 1 -1 9 0 0 ). The expression blessed be the God is in the passive voice; the passive connotes that the agent, the Christian community, together with Paul, blesses God the Father.) 1 1 2 8 0 “tw://bible.?id=43.20.17|AUTODETECT|” Paul links the Christian formula of our Lord Jesus Christ to the nouns God and Father.��10�� R. C. H. Lenski interprets this correlation as follows: For Jesus in his human nature God is God, and for Jesus in his deity God is his Father; his God since the incarnation, his Father from all eternity. ��11�� Moreover, through Jesus Christ all believers may freely address God as God and Father. On Easter Sunday Jesus instructed Mary Magdalene to tell the disciples: I am returning to my Father and your Father, to my God and your God 7 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” John 20:17) 1 1 -1 9 0 0 ). Amplifying a familiar Jewish blessing with a Christian formula, Paul invites the recipients of his epistle to join him in praising God the Father.) 1 1 2 8 0 “tw://bible.?id=19.103.13|AUTODETECT|” b. The Father of compassion and the God of all comfort. The two nouns God and Father are now reversed and supplied with descriptive modifiers. With the phrases Father of compassion and God of all comfort, Paul alludes to the Scriptures 7 1 -1 9 0 “tw://bible.?id=19.103.13|AUTODETECT|” Ps. 103:13) 1 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.103.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=23.51.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.51.12|AUTODETECT|” Isa. 51:12) 1 1 -1 9 0 “tw://bible.?id=23.66.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.66.13|AUTODETECT|” 66:13) 1 1 -1 9 0 0 ) and to a Jewish liturgical prayer, Ahabah Rabbah, offered in synagogue worship services.��12�� He stresses the love of the Father, who, by granting mercy to his erring children, sets them free.) 1 1 2 8 0 “tw://bible.?id=45.15.5|AUTODETECT|” Compassion is God s love that seeks out, extends to, and transforms the sinner. Out of compassion flows God s comforting love. God has tender love for those who are hurting and he comforts them in their hour of need. Notice that Paul writes the God of all comfort. This means that God is always ready to comfort those people who call on him. Whatever the hardships may be, God proves to be near to his saints and reassures them with his all-encompassing support 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” Rom. 15:5) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” I Cor. 10:13) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 A last remark: The two phrases the Father of compassion and the God of all comfort fittingly introduce Paul s discussion on comfort, trouble, hardship, and deliverance (vv. 4 11).) 4. He comforts us in all our affliction to enable us to comfort those in any kind of affliction through the comfort with which we ourselves are comforted by God.) 1 1 2 8 0 “tw://bible.*?id=52.2.14|AUTODETECT|” a. He comforts us in all our affliction. Paul notes that the God of all comfort continually comforts him and all others who are suffering. Paul uses the first person plural pronoun three times in this verse. Does he employ the pronoun editorially? Is he referring to himself and his co-workers, including the recipients of this epistle?

Although scholars present arguments that support either position, the immediate context is determinative. It points to Paul s sufferings in the province of Asia (1:8 9; compare also 11:23 29). Thus we assume that the apostle is speaking primarily about himself.��13�� Nonetheless, we surmise that at times the Corinthian believers, like those in Macedonia, especially Thessalonica, faced suffering for the sake of Christ 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=52.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.3|AUTODETECT|” 3:3) 1 1 -1 9 0 0 ). Following Jesus Christ inevitably elicits suffering for him in some form or other. A more inclusive use of the personal pronoun, therefore, cannot be ruled out.��14�� And this fact is evident from the second part of this verse.) 1 1 2 8 0 “tw://bible.?id=44.14.22|AUTODETECT|” b. To enable us to comfort those in any kind of affliction. If anyone could empathize with Christians who had to endure affliction, it was Paul himself. He had experienced and continued to experience hardships because of his calling to proclaim Christ Jesus. He and Barnabas strengthened the churches of Derbe, Lystra, Iconium, and Pisidian Antioch and instructed the Christians to remain true to Christ. They said, We must go through many hardships to enter the kingdom of God 7 1 -1 9 0 “tw://bible.?id=44.14.22|AUTODETECT|” Acts 14:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.3|AUTODETECT|” With the words in any kind of, which translate the Greek pas (all), Paul uses an expression that covers any and every affliction the Corinthians may encounter. He is able to testify that affliction produces perseverance, character, and hope 7 1 -1 9 0 “tw://bible.*?id=45.5.3|AUTODETECT|” Rom. 5:3) 1 1 -1 9 0 0 ). He has learned that allowing affliction in the lives of believers is part of God s design to save sinners.��15�� Paul knows that God not only comforts and sustains him in his distress, but also gives him both the ability and the task to comfort others who suffer hardship.) 1 3 2 8 0 0 c. Through the comfort with which we ourselves are comforted by God. In the last part of this verse Paul draws a parallel with the love of God. That is, as recipients of God s love we are obliged to lose our fellow men. Similarly, the comfort we receive in our affliction must be extended in turn to fellow believers who also endure difficulties. By being encouragers we are able to help effectively those around us when we ourselves have been recipients of God s comforting care.

This text, then, speaks of the corporate responsibility we have toward our fellow men.) 5. Because just as the sufferings of Christ are abundant for us, so through Christ our comfort is also abundant.) a. Translation. The first word in the Greek is hoti, which can have a causal meaning. Is verse 5 making a causal connection with the preceding verse? Numerous translators understand it in this way and translate hoti as because, but others disagree and consider this verse to be a parenthetical thought.

If this is the case, then the first word in this verse becomes meaningless and should be omitted.��16�� However, Paul explains the concept affliction by referring to the sufferings he and others are enduring as Christ s representatives. Hence, verse 5 elucidates the previous verse, and the causal connotation of the first word is indeed significant.) 1 1 2 8 0 “tw://bible.?id=44.9.4|AUTODETECT|” b. Explanation. The phrase sufferings of Christ can be interpreted subjectively or objectively. Subjectively, the sufferings are the pain and agony Jesus endured in the garden of Gethsemane and on the cross at Golgotha. But the objective interpretation of the phrase is preferred. In this view, these are the sufferings that Christ s followers undergo for his church and kingdom. For instance, Saul on his way to Damascus heard Jesus ask him, Why are you persecuting me? 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 22:7) 1 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” 26:14) 1 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” ). Saul was victimizing Christians. However, the Lord told Saul that Jesus and the church are one, so that when believers suffer for Christ, both Jesus and his followers endure the pain. Conclusively, Christians share in suffering for Christ, as Paul writes elsewhere 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 1 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 c. Contrast. The comparison that Paul draws relates to the verb abound. Note that with respect to the subjects of this verb he uses first the plural and then the singular . The sufferings that Christians bear on behalf of Christ are numerous, yet the comfort that is channeled through Christ to them exceeds every kind of agony.��17��) In the preceding verses (vv. 3 4), Paul specified that the source of comfort is divine. Here he also emphatically states that comfort comes to us through Christ.

This means that the many sufferings that Christians have to endure for their faith are outweighed by the comfort that Christ extends to us. By implication, Paul wants believers to share this abundant comfort with others who are suffering for Christ.) 6. And if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort that is effecting in you patient endurance for the same sufferings that even we suffer.) a. And if we are afflicted, it is for your comfort and salvation. Here Paul continues the theme of affliction and comfort.

This verse, however, links affliction to Paul and comfort and salvation to the Corinthians. Paul does not teach that his suffering, whether in Corinth or elsewhere, has earned salvation for the Corinthians. Not at all: Christ s death alone is sufficient to save sinners. The sufferings Paul endured for the sake of Christ are unable to add anything to the process of redemption, but Christ uses those sufferings to lead sinners to himself.) The conditional clause in the Greek indicates reality. Paul indeed suffered distress, although he fails to provide details (see v. 8). But Paul s sufferings were always to bring the gospel to both Jews and Gentiles.

The hardships he experienced were for the benefit of Christ s people (compare 4:15); he purposed to assist and to encourage them in their Christian life and to show them the way of salvation. In brief, Paul s sufferings must be seen in the light of his intent to promote believers spiritual welfare. As a servant of Christ he suffered for the benefit of Christ s people.) b. If we are comforted, it is for your comfort & Notice the parallel of the two conditional clauses in this verse. The first one speaks of being afflicted and the second of being comforted. We note that suffering and support are two components in the life of a Christian.

Also, this conditional sentence reflects reality (see v. 6a).) 1 1 2 8 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” The readers of this epistle can derive comfort from Paul s life, for Paul is an example to them as he appropriates the Lord s overarching support in times of affliction 7 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” Acts 18:9 10) 1 1 -1 9 0 0 ). They, too, should accept the comfort God extends to them during their troubles.) 1 1 2 8 0 “tw://bible.?id=46.4.18-46.4.19|AUTODETECT|” c. Your comfort that is effecting in you patient endurance for the same sufferings which even we suffer. What is Paul trying to convey in the last part of this verse? The encouragement Paul received from God also reached the Corinthians in their own hardships for Christ. This encouragement is producing within them a steadfast perseverance so that they are able to bear up under the strain (refer to 6:4). They undergo tribulations that differ from those Paul has sustained, but they are afflictions just the same. Some had to confront arrogant teachers in their midst 7 1 -1 9 0 “tw://bible.?id=46.4.18-46.4.19|AUTODETECT|” I Cor. 4:18 19) 1 1 -1 9 0 “tw://bible.?id=46.7.15|AUTODETECT|” ); others had to live with an unbelieving spouse 7 1 -1 9 0 “tw://bible.?id=46.7.15|AUTODETECT|” I Cor. 7:15) 1 1 -1 9 0 “tw://bible.?id=46.10.27-46.10.29|AUTODETECT|” ); still others had qualms of conscience because of an invitation to eat meat offered to an idol 7 1 -1 9 0 “tw://bible.?id=46.10.27-46.10.29|AUTODETECT|” I Cor. 10:27 29) 1 1 -1 9 0 0 ). All of them had promised to remain true to Christ and now had to suffer the consequences of this decision.) 1 1 2 8 0 0 7. And our hope for you is steadfast, for we know that as you are sharers in our sufferings, so you are sharers even in our comfort.) 1 1 2 8 0 “tw://bible.?id=19.138.8|AUTODETECT|” a. And our hope for you is steadfast. Paul now concludes this segment of his letter, which began with praising the God and Father of Jesus Christ (v. 3). Looking to the future, he expresses a hope that is steadfast. He hopes unwaveringly that the readers will be able to sustain the pressures that arise from living the Christian faith. Paul knows that they have already proven themselves and will continue to do so in the future. He echoes a sentiment that David expressed in one of his psalms: The Lord will fulfill his purpose for me; your love, O Lord, endures forever do not abandon the works of your hands 7 1 -1 9 0 “tw://bible.?id=19.138.8|AUTODETECT|” Ps. 138:8) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ). Paul realizes that the Lord, who began his work among the Corinthians, will never forsake his own 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 b. For we know. Paul frequently writes the word hope as either a noun or a verb in his Corinthian correspondence. He intimates that hope is based on knowledge, as is evident in the present verse. Knowledge is closely connected not only with faith but also with hope; it is basic to and gives direction to these virtues.��18��) The apostle introduces the words as and so a second time (see v. 5) to feature comparison in respect to suffering and comfort. Verse 7, therefore, is a summary that restates the theme of this entire passage.

The key word is sharers, which does not mean that the Corinthians shared Paul s suffering and comfort, but rather that they with him have a share in the distresses Christians suffer when they follow Christ. With him, they receive the sustaining comfort Christ extends to them. Here and elsewhere in this epistle, Paul expresses the communion of the saints as they together share in the affliction and consolation they endure for the sake of Christ.) ) Practical Considerations in 1:4 7) Comfort. The thought of agreeable temperatures comes to mind, of being in a warm home during the winter or of enjoying cool relief from the heat in summer. We think of comfortable living quarters equipped with modern appliances and conveniences. We reflect on enjoyable experiences in the past and on a feeling of contentment in the present.) However, the term comfort, which derives from the Latin con and forte, means to make strong together.

It shows a relational aspect that greatly overshadows the idea of individualistic comfort that prevails today. The word implies that one party strengthens another. For instance, medical doctors and nurses aid their patients in recovery from physical ailments; a counselor helps a person to overcome periods of depression; and a pastor consoles those who are grieving.) 1 1 2 8 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” New Testament writers use the concept comfort repeatedly, but the biblical intent of that word is nuanced. It conveys the idea of encouraging and exhorting those who cope with defeat, doubt, and depression. When Paul proclaimed the gospel in the synagogue of Corinth, the Jews opposed him so that he and his followers had to leave and establish a house church. Paul lost his initial enthusiasm and intended to go elsewhere. Then Jesus gave him words of comfort and encouragement: Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city 7 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” Acts 18:9 10) 1 1 -1 9 0 0 ). Jesus kept his word by shielding Paul from harm and danger; he blessed Paul s ministry in Corinth.) 1 1 2 8 0 “tw://bible.?id=44.9.16|AUTODETECT|” At the time of Paul s conversion, the Lord told him that he would have to suffer much for the name of Jesus 7 1 -1 9 0 “tw://bible.?id=44.9.16|AUTODETECT|” Acts 9:16) 1 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” ). Nonetheless, in all his trials the Lord stood with him with words of comfort, assurance, and exhortation. Indeed, Jesus always stands next to his people with the pledge that he will never forsake them 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ).) 1 25 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:3 7) Verse 3) �P������� this is a verbal adjective that reflects the passive voice. The clause does not have a verb, so that the verb to be must be supplied in the indicative, imperative, or optative mood. The omission of the verb & portrays the liveliness of the exclamation. ��19��) A ��x� ��v ����� the one definite article fuses two aspects of the deity, God and Father. Note that in the second half of this verse the order of the two nouns is reversed.) ��� �0������� the plural literally means mercies. Influenced by the Hebrew plural rahamim, �0������� always appears in the plural but in meaning it often does not differ from the singular.��20��) ����� the significance of the singular all must be interpreted in the light of verse 4, where it occurs twice with affliction. ) Verses 4 5) The use of various prepositions is meaningful: �� followed by the dative case signifies over ; God s comfort encompasses the person who is afflicted. �0� �x �������� expresses purpose, that is, the obligation we have to comfort others. � is followed by the words ���� ������ and points to a person being in any kind of affliction.��21�� ��� conveys means and Q��, agency.) The relative pronoun ‘� is in the genitive case because of its attraction to the preceding noun. The present passive construction ������������� (we are comforted) in Greek can take a direct object, but in translation we are compelled to add a preposition: with which. ) ��� ������� this is not the subjective genitive (sufferings Christ endured on the cross) but the objective (sufferings Christians endure for Christ)) !��� the context favors the objective interpretation: comfort that comes from Christ to us.) Verses 6 7) The Greek text adopted for these verses has the support of many and varied manuscripts.

However, the Majority Text has a variant that presumably originated when a copyist accidentally omitted in verse 6 the words and salvation. If we are comforted, it is for your comfort. These words later were inserted in verse 7 (see KJV and NKJV). The error is due to an oversight of a copyist who read the same ending of ����������� two places in verse 6 and accidentally chose the second place to continue the copying. The omitted words were subsequently placed in the margin but in later manuscripts were included in verse 7.��22�� The harmony of the adopted text supports the reading preferred by translators and textual experts.) ����������� the present participle can be either middle or passive in meaning.��23�� The middle, is effecting, is preferred.) g� the relative pronoun is in the genitive case because of attraction to the preceding noun.) ������ in classical Greek, this adjective, which signifies sure, becomes a predominantly legal term, used to refer to a position or guarantee which is subject to no risk of alteration. ��24��) ) ) C. Deliverance and Gratitude) 1:8 11) Although Paul wrote a summary in the preceding verse (v. 7), he has more to say about his own perils from which God has rescued him.

He no longer alludes to afflictions of the Corinthians but refers to personal, life-threatening experiences from which he was delivered by divine intervention. Hence, he expresses gratitude to God for his deliverance and thanks to the Corinthians for the many prayers uttered on his behalf.��25��) 8. For we do not want you to be ignorant, brothers, concerning the affliction we endured in the province of Asia, because we were burdened exceedingly beyond our strength so that we despaired even of life.) a. For we do not want you to be ignorant, brothers. The first word, for, joins verse 8 to the previous verse and paragraph by expressing cause in the form of a personal example. Paul uses a formula that occurs often in his epistles.��26�� The formula affirms the negative to stress the positive.

The Corinthians had heard about Paul s perils, and consequently he does not have to provide details for his initial readers, even though these features would have been helpful to subsequent readers of his epistle. He addresses the Corinthians as brothers, a term that includes all the sisters in the family of God (see 8:1; 13:11).) b. Concerning the affliction we endured in the province of Asia. This particular part of the verse fails to convey the facts that we need to gain insight into the perils Paul endured. Because we lack further information, we can only suggest possible situations. A number of these have been proposed, such as incidents that occurred in Ephesus, the province of Asia s capital:) 1 1 2 8 0 “tw://bible.*?id=44.19.23-44.19.41|AUTODETECT|”

1. The riot instigated by Demetrius 7 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Acts 19:23 41) 1 1 -1 9 0 0 ). But Luke writes that Paul was kept away from the theater and was relatively safe at that time.) 1 1 2 8 0 “tw://bible.?id=46.15.32|AUTODETECT|”
2. Fighting wild beasts 7 1 -1 9 0 “tw://bible.?id=46.15.32|AUTODETECT|” I Cor. 15:32) 1 1 -1 9 0 0 ). Because Paul was a Roman citizen, he would not have been thrown to the lions. We conclude that the words wild beasts should be interpreted not literally but figuratively.) 1 1 2 8 0 “tw://bible.?id=47.11.23|AUTODETECT|”
3. Imprisonment by Roman authorities 7 1 -1 9 0 “tw://bible.?id=47.11.23|AUTODETECT|” II Cor. 11:23) 1 1 -1 9 0 “tw://bible.?id=44.19.8|AUTODETECT|” ). We have no certainty whether Paul was incarcerated in Ephesus, yet he writes that he had been in prison frequently. During his nearly three-year teaching ministry in that city 7 1 -1 9 0 “tw://bible.?id=44.19.8|AUTODETECT|” Acts 19:8) 1 1 -1 9 0 “tw://bible.?id=44.19.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.19.10|AUTODETECT|”

10. 1 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” 20:31) 1 1 -1 9 0 0 ) he probably spent time in prison.) 1 1 2 8 0 “tw://bible.*?id=47.12.7-47.12.10|AUTODETECT|”

4. A physical malady 7 1 -1 9 0 “tw://bible.?id=47.12.7-47.12.10|AUTODETECT|” II Cor. 12:7 10) 1 1 -1 9 0 0 ). The exact nature of this malady is not known, and Paul does not indicate that the thorn in [his] flesh was endangering his life.) 1 1 2 8 0 0 All these suggestions are interesting, but they fail to explain the immediate context of verse 8. Paul writes, [God] delivered us from such mortal danger and will rescue us. In him we put our hope. He will rescue us again (v. 10). Indeed, Paul still faced the same danger from which he had been set free (v. 10).) 1 1 2 8 0 “tw://bible.?id=44.16.22|AUTODETECT|” It is not unthinkable that Paul had been dragged into various local synagogues to stand trial before Jewish courts. The punishments he received were the prescribed thirty-nine lashes. He reveals, Five times I received from the Jews the forty lashes minus one (11:24). These floggings could be perilous when administered harshly, especially if they were repeated in close succession. In addition, Roman authorities three times beat Paul with rods (11:25). Luke records only the beating Paul and Silas received in Philippi 7 1 -1 9 0 “tw://bible.?id=44.16.22|AUTODETECT|” Acts 16:22) 1 1 -1 9 0 0 ) and refrains from recording the other two incidents. The question must be raised, How much punishment is a human body able to endure? ) 1 1 2 8 0 “tw://bible.?id=44.20.3|AUTODETECT|” If Paul was exposed to this recurring mortal danger, it is possible that the threat originated because of his directive to Jewish and Gentile Christians to gather a collection for the saints in Jerusalem. The period for collecting the money was prolonged for more than one year (8:10) and was a cause of friction to Paul s antagonists. Jewish leaders in Asia Minor, Macedonia, and Greece may have misunderstood Paul s motive. They judged that he was interfering with the collection of the temple tax that all Jews everywhere had to pay annually.��27�� These Jewish leaders resisted the spread of Christianity with its challenge to Judaism. Thus they frequently attacked Paul as one of the chief proponents of Christianity. The fierce opposition that Paul had to endure from Jewish adversaries continued to be a persistent threat to his life 7 1 -1 9 0 “tw://bible.?id=44.20.3|AUTODETECT|” Acts 20:3) 1 1 -1 9 0 “tw://bible.?id=44.20.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.20.19|AUTODETECT|”

19. 1 1 -1 9 0 “tw://bible.?id=44.21.27-44.21.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.27-44.21.32|AUTODETECT|” 21:27 32) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 c. Because we were burdened exceedingly beyond our strength so that we despaired even of life. The danger Paul incurred was so great that he describes it as an extremely heavy load that he was unable to bear physically.��28�� More than that, spiritually he lacked the necessary strength and entered into a state of despair (contrast 4:8). He expected the end of his earthly life unless God himself intervened and, as it were, brought him back from the dead.) 9. However, we have in ourselves the sentence of death, so that we trust not in ourselves but in God who raises the dead.) In the Greek text, much more so than in the English translation, we find a decided emphasis on the personal pronoun we. Paul writes from a strictly personal point of view about an experience he has had, one that he was unable to avoid.

This experience made Paul despair of life and believe that he could no longer rely on his own senses. He asked God for deliverance but instead was given the sentence of death. The word sentence implies that Paul had petitioned God, just as Jesus in the garden of Gethsemane pleaded with his Father to remove the cup of suffering and death from him.) Even though Paul came to the verge of death, he did not die. God wanted him to abandon his reliance on himself and instead to put all his trust in God. Being at death s door means a complete abandonment of any trace of reliance on one s self and an utter dependence on God alone. It entails that we do not deem ourselves indispensable in God s service but realize that with body and soul we belong entirely to Jesus Christ.

That is the trust Paul has in mind.) During this experience, Paul emotionally experienced death and thereafter committed himself totally to God. He trusted that God was able to raise him from the dead.��29��) 1 1 2 8 0 “tw://bible.?id=1.22.5|AUTODETECT|” The deliverance that God provided for Paul was a type of resurrection that resembles the experience of Abraham and Isaac. Abraham displayed true faith when, in obedience to God s command, he was ready to sacrifice Isaac. Leaving his servants behind, he told them that he and his son would worship God and return to them 7 1 -1 9 0 “tw://bible.?id=1.22.5|AUTODETECT|” Gen. 22:5) 1 1 -1 9 0 0 ). The writer of Hebrews says, Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death (11:19).��30��) 1 6 2 8 0 0 10. He delivered us from such mortal danger and will rescue us. In him we put our hope. He will rescue us again.) We are not told what this mortal danger is, but Paul s references to being burdened, to despairing of his life, and to a sentence of death in verses 8 and 9 provide clues. The apostle had in mind imprisonment, physical suffering, and injurious punishment that could result in death. Paul is not interested in providing details, because these details are known to the Corinthians.

He presents the fact of being delivered from mortal danger. If his detractors in Corinth doubt Paul s zeal for the gospel and his love for the church, they should consider his suffering on behalf of Christ. Paul risked his life not for personal gain or glory, hut in serving his lord in advancing the cause of the kingdom.) Paul put his trust in God who rescued him from so great a peril of death. ��31�� He thought that his earthly life had ended, but God restored him by delivering him from a crisis that he identifies as so great. The confidence Paul displays is evident from the future tense of the verb rescue. His trust in God is so great that he knows God will deliver him again from seemingly fatal predicaments. He knows that attacks by the Jews will certainly recur in the future.

For this reason Paul repeats himself by saying, In [God] we put our hope. He will rescue us again. ) This is the second time that Paul uses the word hope. The first time (v. 7) he wrote the word as a noun, but now it is a verb that in the Greek is in the perfect tense: we have hoped and continue to hope. Similarly, in verse 9 he writes a verbal construction in the perfect tense for the word trust . Hope is not less than trust but is related to and supportive of trust. And last, Paul s hope is so firm that he believes God will rescue him again and again.) 11.

As also you help us through your prayers for us. Then from many people thanks may be expressed on our behalf for the blessing granted us through the prayers of many people.) This text presents a number of difficulties that are apparent from the intricate word order. First, should the first clause of verse 11 serve as the conclusion to verse 10? The context seems to favor such a linkage. Next, the verse repeats the phrase from/of many people. Some translators change the second occurrence to in answer to many prayers (RSV), because of their many prayers (NCV), or through many (NKJV).

Third, is Paul accommodating himself to the Jewish custom of avoiding the use of the divine name? His wording implies that God has granted a blessing to those who are praying (NCV, NJB, REB, SEB).) 1 1 2 8 0 “tw://bible.?id=45.15.30|AUTODETECT|” a. As also you help us through your prayers for us. Paul commends the readers for being prayer warriors on his behalf 7 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” Rom. 15:30) 1 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.19|AUTODETECT|” Phil. 1:19) 1 1 -1 9 0 0 ). He alludes to the bond of fellowship they have by praying for one another. The act of helping is a continuous one and points to two parties cooperating in a certain cause, which in this case is praying. The Corinthians are asking God to rescue Paul from mortal danger and to do so continually. The Greek gives the word prayer in the singular, but English usage demands the plural.) 1 5 2 8 0 0 b. Then from many people thanks may be expressed on our behalf. Those people who prayed for Paul s deliverance could now with Paul thank God (4:15; 9:11 12) The Greek has a word that literally means faces but is translated persons. We are not amiss, however, to see that the Greek term portrays faces lifted upward to God in prayer.) c. For the blessing granted us through the prayers of many people. The blessing that God granted refers to Paul s rescue from lethal danger.

The Greek gives the term charisma, which in the Corinthian correspondence usually signifies a spiritual gift. But here Paul has in mind the gift of restoring his life by rescuing him from the clutches of death. Finally, the Greek text is remarkably brief by saving through many. This phrase can mean either many people or many prayers. Of the two translations, the first one is favored because Paul wants to emphasize the involvement of his readers.) ) Practical Considerations in 1:8 11) From early childhood to old age we pursue, guard, and treasure our independence. We even enhance independence by linking it to personal dignity, especially with respect to the elderly in our society.

We consider as praiseworthy people who are able to care for themselves.) 1 1 2 8 0 “tw://bible.?id=46.12.25|AUTODETECT|” The New Testament, however, teaches us that spiritually we are part of Christ s body, in which the individual members care for one another 7 1 -1 9 0 “tw://bible.?id=46.12.25|AUTODETECT|” I Cor. 12:25) 1 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” ). We are dependent on each other. In addition, God wants us to depend on him by fully trusting that he will meet all our spiritual and material needs according to his glorious riches in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” Phil. 4:19) 1 1 -1 9 0 0 ). Thus, his servants must trust him without fail and, if need be, must be willing to die for him.) 1 1 2 8 0 “tw://bible.?id=44.12.6-44.12.7|AUTODETECT|” Two examples. First, before his scheduled execution, Peter spent the night in prison between two guards and was bound with two chains. While fellow Christians held a prayer vigil for him, he had complete trust in his Lord and slept soundly. Indeed, the angel who came to rescue him had to strike Peter on his side to wake him 7 1 -1 9 0 “tw://bible.?id=44.12.6-44.12.7|AUTODETECT|” Acts 12:6 7) 1 1 -1 9 0 0 ). Second, God taught Paul the lesson of trusting completely in him. When Paul faced death and saw no escape, he had no one to rely on but God. His desire for human independence was stripped away when, at death s door, he looked up into the face of the Lord.) 1 34 2 8 0 0 One is truly a spiritual giant when one relies totally on God. This is a consequence of true faith, intimate communion with the Lord, and continuous prayer offered to God by oneself and fellow believers.) ) Jesus, Jesus, how I trust Him!) How I ve proved Him o er and o er!) Jesus, Jesus, precious Jesus!) O for grace to trust Him more!) Louisa M. R. Stead) ) Greek Words, Phrases, and Constructions in 1:8 11) Verse 8) Q�r� ��� ������� the preposition in context is equivalent to ���� and signifies concerning or about. ��32��) g��� the particle with the infinitive expresses actual result.) Verses 9 10) �P��v � ������ & �������� in this verse notice Paul s emphasis on the pronoun we.��33�� The verb is in the perfect tense to indicate the clear memory of the incident.) �t ���������� g��� the periphrastic construction with the perfect participle from the verb ����� (I convince; as a second person perfect, I trust) has a present connotation: we should not trust. ) ���������� ������� in the New Testament the adjective always refers to size.��34�� Some manuscripts have the noun ������� (death) in the plural, which may be the original reading. It is possible that the plural may have originated from a desire to heighten the intensity of the account. ��35��) The Majority Text has the present tense ������ (he rescues; see KJV, NKJV) instead of the future tense �������. The present tense is the easier reading, for it provides a sequence of past, present, and future of the same verb.

In view of its repetition in the next clause, the harder reading is the future tense and therefore, with the support of the better manuscripts, it is preferred. The conjunction E�� is omitted in a number of influential witnesses.) Verse 11) ��������������� ��v Q��� the compound present active participle with the personal pronoun indicates the genitive absolute construction. The participle denotes not condition but attendant circumstance ; it commends the Corinthians for their prayer support.) � ������ �������� from many faces. This is a Greek idiom that is translated from many people. ) �P��������� the passive construction does not require an accusative of the thing and a dative of the person, which is the case for the active.) ��p ������ this phrase should be taken with the preceding noun ������� (blessing) and not with the succeeding verb �P���������. The adjective can be either masculine or neuter .) ) II. Apostolic Ministry) 1:12 7:16) 12 For this is our boasting; it is the testimony of our conscience that with simplicity and sincerity to God, and not with worldly wisdom but with the grace of God, we have conducted ourselves in this world and especially toward you. 13 For we write you no other things than what you [can] read and understand.

And I hope that you will fully understand 14 just as you have indeed understood us in part that we are your boast inasmuch as you are our boast in the day of our Lord Jesus.) 15 And because of this confidence, I was planning to come to you first, so that you might receive a double blessing. 16 I wanted to visit you on the way to Macedonia and on the way back from Macedonia to visit you again. And I wanted to be sent forth by you to Judea. 17 When I wanted to do this, did I do it lightly? Or, whatever my plans are, do I make them as the world does, so that I say first Yes yes and then No no ? 18 But as surely as God is faithful, our word to you is not both Yes and No. 19 For the Son of God, Jesus Christ, who is preached among you through us by me, Silvanus, and Timothy was not both Yes and No, but in him it continues to be Yes. 20 For as many promises of God as there are, in him they are Yes. Wherefore also through him we say Amen to God for his glory. 21 Now it is God who confirms us with you in Christ and has anointed us. 22 He also has sealed us and given us the first installment of the Spirit in our hearts.) ) A. Paul s Travel Plans) 1:12 2:11) Having concluded the segment about thanksgiving to God (vv. 3 11), Paul now enters into the body of his epistle. He continues the thought of the preceding verse (v. 11): the support he has received from the Corinthians.

For him this support is a source of boasting. Should anyone speak negatively about Paul, the Corinthians know that he conducted himself honorably among them and in the world. He commends the readers that they are able to boast of him just as he is of them. They themselves can testify to Paul s integrity.) 1. Trustworthiness) 1:12 14) 12. For this is our boasting: it is the testimony of our conscience that with simplicity and sincerity to God, and not with worldly wisdom but with the grace of God, we have conducted ourselves in this world and especially toward you.) 1 1 2 8 0 “tw://bible.?id=46.1.31|AUTODETECT|” a. For this is our boasting. Throughout his epistles, but especially in his Corinthian correspondence, Paul writes the verb to boast and the noun boasting numerous times.��36�� He wants the Corinthians to know that he continues to regard them as an object of boasting, and he tells them that their boasting should be in the Lord 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” II Cor. 10:17) 1 1 -1 9 0 “tw://bible.?id=24.9.24|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=24.9.24|AUTODETECT|” Jer. 9:24) 1 1 -1 9 0 “tw://bible.?id=45.5.11|AUTODETECT|” ). Boasting in the form of human arrogance is sin, for the triune God must receive all glory and honor. Human pride must be banished and God glorified. Christians, therefore, should never extol themselves but only glory in the Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.5.11|AUTODETECT|” Rom. 5:11) 1 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” Gal. 6:14) 1 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.3|AUTODETECT|” Phil. 3:3) 1 1 -1 9 0 0 ).��37��) 1 1 2 8 0 0 What is Paul s boast? He gives God the glory for enabling him to live an exemplary life by his grace. As a recipient of God s grace, Paul expresses thanks for being the object of the Corinthians boasting (v. 14). He describes his boast:) 1 1 2 8 0 “tw://bible.?id=44.23.1|AUTODETECT|” b. It is the testimony of our conscience that with simplicity and sincerity to God. Paul introduces the testimony of one s conscience in the setting of a courtroom, so to speak 7 1 -1 9 0 “tw://bible.?id=44.23.1|AUTODETECT|” Acts 23:1) 1 1 -1 9 0 0 ). For Paul, conscience meant the faculty that gives a person the sense of moral self-judgment. ��38�� A person s conscience is either clear or guilty and, thus, can either acquit or condemn. In the case of Paul, the testimony of his own conscience was unimpeachable. His conscience acquitted him in the light of his dedicated life of serving God.) 1 2 2 8 0 0 Paul ministered to God s people with simplicity and sincerity to God. He endured criticism and verbal opposition from a number of people in the Corinthian community. But this goal in life was to do his work in the presence of God with undivided attention and purity of motive. Sixteenth-century Reformer John Calvin echoed Paul s testimony with a motto: I offer my heart to you, Lord, promptly and sincerely. ) Although the Greek word haplotti (simplicity) speaks for itself, a variant gives the reading hagiotti (holiness), which some translators have adopted.��39�� It is not easy to decide which of the two choices is better, yet the fact that Paul uses the word haplotti at four additional places in this epistle seems to tip the balance in favor of the reading simplicity (8:2; 9:11, 13; 11:3). Also, this word fits the context better than does the term holiness. Fully dedicated and utterly sincere (2:17).

Paul performs his work as a minister of the gospel for everyone to see. In this setting, he demonstrates his love for God s people in Corinth.) 1 1 2 8 0 “tw://bible.?id=46.2.1-46.2.5|AUTODETECT|” c. And not with worldly wisdom but with the grace of God. Paul accentuates a contrast between two qualities: the wisdom of time world and the grace of God. The wisdom that Paul has in mind does not originate in God and is therefore rejected by Paul 7 1 -1 9 0 “tw://bible.?id=46.2.1-46.2.5|AUTODETECT|” I Cor. 2:1 5) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” ). Paul, however, receives heavenly wisdom. This wisdom comes to him by God s grace, which has enabled him to be a faithful minister of the Word 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” I Cor. 15:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.18.20|AUTODETECT|” d. We have conducted ourselves in this world and especially toward you. The conduct of Paul has been impeccable, and everybody is able to observe his actions and to hear his words. Like Jesus, who spoke openly to the world and said nothing in secret 7 1 -1 9 0 “tw://bible.?id=43.18.20|AUTODETECT|” John 18:20) 1 1 -1 9 0 0 ), Paul has nothing to hide.) 1 1 2 8 0 “tw://bible.?id=46.4.15|AUTODETECT|” The gospel message is for all people of all nationalities. But now, Paul concerns himself with the Corinthians because he is their spiritual father through the gospel 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 “tw://bible.?id=46.9.17-46.9.18|AUTODETECT|” ). For eighteen months Paul labored gratis in Corinth. He never asked for material support, so that the cause of the gospel might prosper 7 1 -1 9 0 “tw://bible.?id=46.9.17-46.9.18|AUTODETECT|” I Cor. 9:17 18) 1 1 -1 9 0 0 ). No one in Corinth could ever say that Paul had been self-serving. His conduct had been and continued to be above reproach.) 1 1 2 8 0 0 13a. For we write you no other things than what you [can] read and understand.) 1 1 2 8 0 “tw://bible.?id=49.3.4|AUTODETECT|” Not only can the Corinthians examine Paul s conduct, but also they can scrutinize his epistles those addressed to them and those sent to other churches. His letters have taken on permanency, for they are read as part of the liturgy in worship services 7 1 -1 9 0 “tw://bible.?id=49.3.4|AUTODETECT|” Eph. 3:4) 1 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” Col. 4:16) 1 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” I Thess. 5:27) 1 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” Rev. 1:3) 1 1 -1 9 0 0 ). Indeed the Corinthians are able to examine closely what he has said, and they will conclude that Paul has been perfectly honest in everything he has written.) 1 1 2 8 0 “tw://bible.?id=46.5.9|AUTODETECT|” When the wording of a written communication is not clear, the message is likely to be misunderstood. That danger apparently became real when Paul had addressed a letter, no longer extant, to the Corinthians 7 1 -1 9 0 “tw://bible.?id=46.5.9|AUTODETECT|” I Cor. 5:9) 1 1 -1 9 0 0 ) that they had misinterpreted and laid aside. Now Paul calls attention to the message he conveys and asserts that the recipients are able to comprehend what he has to say. They will have to conclude that Paul s intentions are clear. The implication is that some of his critics would like to find fault. But when they examine Paul s letters, they will be unable to find substantiating evidence to denounce him.) 1 2 2 8 0 0 13b. And I hope that you will fully understand 14. just as you have indeed understood us in part that we are your boast inasmuch as you are our boast in the day of our Lord Jesus.) The last line in verse 13 is introductory to the following verse (v. 14). Paul hopes that when the Corinthians read the correspondence, they will heartily commend his integrity. When Paul was with them as their missionary-pastor, they understood his teachings. But when they were induced by others to cast aspersions on Paul, they were confused. Now Paul hopes that by looking at the available evidence, they will come to their senses again. ��40��) 1 1 2 8 0 “tw://bible.?id=46.3.2|AUTODETECT|” Paul s tone is free of reproach; he merely states the fact that the Corinthians have not fully understood him 7 1 -1 9 0 “tw://bible.?id=46.3.2|AUTODETECT|” I Cor. 3:2) 1 1 -1 9 0 0 ). Their partial understanding needs to be enhanced and brought to full comprehension. He intimates that their partial knowledge must become complete in understanding his epistles. In other words, Paul encourages them to understand him fully and as quickly as possible.) 1 1 2 8 0 0 The Greek sentence in verses 13b 14 is complex and cumbersome. Translators smooth the awkwardness of its style by changing the word order from the Greek to the English. Others follow the original order but consider the clause just as you have indeed understood us in part to be a parenthetical comment. Difficulties remain, but a modern paraphrase clearly captures the intent of these verses: We re & hoping that you ll now see the whole picture as well as you ve seen some of the details. We want you to be as proud of us as we are of you when we stand together before our Master Jesus. ��41��) 1 1 2 8 0 “tw://bible.?id=50.2.16|AUTODETECT|” The Corinthians should thankfully acknowledge Paul and his fellow workers as persons who, because of their spiritual labors, are worthy of praise 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ). Conversely, Paul and his associates boast about the church at Corinth as they do about the churches in Philippi and Thessalonica 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=52.2.19-52.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.19-52.2.20|AUTODETECT|” I Thess. 2:19 20) 1 1 -1 9 0 0 ). Christians can never boast in themselves but only in others through Jesus Christ. Paul wants the Corinthians to boast in him and he to boast in them. This is evident when Paul tells the Corinthians, I have great confidence in you; I take great pride in you (7:4). The basis for Paul s boasting is Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=46.1.8|AUTODETECT|” What does the phrase in the day of our Lord Jesus convey? If Paul had written the future tense of the verb to be and had said, We will be your boast & in the day of our Lord Jesus, the sentence would flow as we might expect. Instead he writes the present tense of this verb and places it in the context of the day of the Lord Jesus. The reference is to the judgment day at the end of time 7 1 -1 9 0 “tw://bible.?id=46.1.8|AUTODETECT|” I Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=45.13.12-45.13.13|AUTODETECT|” ), but the verb tense indicates that Paul regards himself as already involved in the eschatological event. ��42�� The concept day of the Lord should not be limited to the last day; in a sense that day is almost here, and Christians are exhorted to walk in the light of that day 7 1 -1 9 0 “tw://bible.?id=45.13.12-45.13.13|AUTODETECT|” Rom. 13:12 13) 1 1 -1 9 0 0 ). For believers, that day comes at the moment of their death when Jesus welcomes them as they enter his presence.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:12 14) Verse 12) �������� and ������� (v. 14) are identical in meaning and refer to the act of boasting.) 1 1 2 8 0 “tw://bible.?id=58.12.10|AUTODETECT|” ������� simplicity. The variant ������� (holiness) occurs only once more in the New Testament 7 1 -1 9 0 “tw://bible.?id=58.12.10|AUTODETECT|” Heb. 12:10) 1 1 -1 9 0 0 ). It is not a word that Paul includes in his vocabulary.) 1 3 2 8 0 0 Verses 13 14) �������� we write. The present tense denotes continued action whereby the Corinthians can repeatedly return to Paul s letters to check the message he conveys in them.) Notice the play on words with the compound verbs ����������� (you read; that is, you know again) and ����������� (you understand). The present tenses are durative.) 1 1 2 8 0 “tw://bible.?id=46.13.12|AUTODETECT|” �� ������ some translators render this phrase as to the end and give it an eschatological meaning 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Cor. 13:12) 1 1 -1 9 0 0 ).��43�� They imply that Paul expected the consummation to occur soon. Others, however, offer the translation fully (see NEB, NJB, REB), which refers to the readers immediate future. Of the two, the latter is preferred.) 1 6 2 8 0 0 ��� ������ !��� 8���� the Majority Text omits the possessive pronoun. The omission of the pronoun calls for an explanation, just as its insertion does. We prefer its inclusion on the basis of Pauline usage of the phrase our Lord Jesus, which is common in Paul s epistles.) ) ) 2. Revised Plans) 1:15 17) 15. And because of this confidence, I was planning to come to you first, so that you might receive a double blessing. 16. I wanted to visit you on the way to Macedonia and on the way back from Macedonia to visit you again. And I wanted to be sent forth by you to Judea.) 1 1 2 8 0 “tw://bible.?id=49.3.12|AUTODETECT|” a. And because of this confidence. In the preceding section (vv. 12 14), Paul spoke confidently of personal conduct, of the Corinthians respect for Paul and Paul s respect for them. The Greek word pepoithsis (confidence) in this verse is a summary of his earlier description of boasting. Paul seems to have a penchant for choosing the term in this epistle (see 3:4; 8:22; 10:2). It occurs nowhere else in the New Testament, except in ) 7 1 -1 9 0 “tw://bible.?id=49.3.12|AUTODETECT|” Ephesians 3:12) 1 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=50.3.4|AUTODETECT|” Philippians 3:4) 1 1 -1 9 0 0 , and expresses a basic trust in God, people, or self.) 1 1 2 8 0 “tw://bible.?id=46.16.5-46.16.8|AUTODETECT|” b. I was planning to come to you first, so that you might receive a double blessing. Notice that Paul writes the first person singular instead of the plural; he frequently switches from the pronoun we to the singular I and back to the plural in the first two chapters of this letter. He uses the pronoun I here because the Corinthians doubted the integrity of his words. Earlier Paul had written that after Pentecost he would travel from Ephesus through Macedonia to Corinth. He said that he would then stay with the Corinthians for some time and even spend the winter months 7 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.8|AUTODETECT|” I Cor. 16:5 8) 1 1 -1 9 0 0 ), when travel by sea was impossible. But now he writes that a visit to the Corinthians was first on his itinerary.) 1 2 2 8 0 0 Some translators connect the term first with the verb plan: I made plans at first (GNB).��44�� But the context relates that Paul planned to come to Corinth first and after his visit to Macedonia to arrive there again (v. 16). The better explanation, then, is to join the adverb first to the verb to come.) Another problem in this verse is the Greek expression charin, which translators variously render as benefit, goodwill, or blessing. But some scholars object to the use of this expression because they see it as a form of self-glorification by Paul. They adopt a Greek variant, charan (joy), which may be either a scribal error or a deliberate change; by using this variant, ancient scribes wished to remove any misunderstanding of the text.) 1 1 2 8 0 “tw://bible.?id=46.16.3|AUTODETECT|” The word charin may also mean gift or grace of giving in the sense of the collection destined for the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” I Cor. 16:3) 1 1 -1 9 0 “tw://bible.?id=47.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.4|AUTODETECT|” II Cor. 8:4) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ). It is this grace of giving that the Corinthians experience when they contribute to the collection for the poor in Jerusalem.��45��) 1 1 2 8 0 0 What is the meaning of the expression double blessing? It is the act of helping Paul twice. Paul wants the Corinthians to send him first on his way to Macedonia and upon his return to send him and his companions to Jerusalem with the monetary collection.) 1 1 2 8 0 “tw://bible.?id=46.16.5-46.16.6|AUTODETECT|” c. I wanted to visit you on the way to Macedonia and on the way back from Macedonia to visit you again. Paul s initial plans had been to visit the Macedonian churches. Afterward he would travel to Corinth and spend time there 7 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.6|AUTODETECT|” I Cor. 16:5 6) 1 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.7|AUTODETECT|” ). Probably because of a crisis in the Corinthian congregation, Paul changed his mind and decided to pay a brief visit to Corinth, go on to Macedonia, and then return to Corinth. However, when he arrived in that city, the visit became painful (2:1), and we have no certainty that he visited the Macedonian churches. He went back to Ephesus, where he wrote the so-called grievous letter (2:3 4) that Titus delivered to the Corinthians. Paul eventually met Titus in Macedonia, and Titus conveyed the desire of the Corinthians to see him. Paul was filled with joy (7:6 7). He decided to stay with his original plan 7 1 -1 9 0 “tw://bible.?id=46.16.5-46.16.7|AUTODETECT|” I Cor. 16:5 7) 1 1 -1 9 0 0 ) and travel via Macedonia to Corinth, where he would spend the winter. Traveling through Macedonia, he would ask church representatives to accompany him with the collection from these churches (8:1 7).��46�� These representatives would travel with him to Corinth, add the collection of the Corinthians, and sail from there to Judea to deliver the money to the poor in Jerusalem.) 1 1 2 8 0 “tw://bible.?id=44.20.4|AUTODETECT|” d. And I wanted to be sent forth by you to Judea. The phrase to be sent forth by you does not mean merely that the Corinthians said good-by to Paul. In the early church, it was a phrase that obligated Christians to supply a missionary with money, food, beverage, clothing, and protection provided by traveling companions.��47�� Paul wanted the Corinthians to show their generosity by sending him on his way to Jerusalem with both the collection for the saints and the necessary supplies for the journey. When Paul eventually left Corinth and traveled via Macedonia to Jerusalem, he had no one from Corinth as his companion 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 0 ). Perhaps Luke and Titus were stewards whom the church in Corinth had chosen to deliver the monetary gifts to the Jerusalem saints (8:16 19).) 1 3 2 8 0 0 17. When I wanted to do this, did I do it lightly? Or, whatever my plans are, do I make them as the world does, so that I say first Yes yes and then No no ?) The Greek text shows a variant for the verb wanted in the form of planned ; a number of translators have adopted this variant.��48�� But the first reading is preferred; it forms a flowing transition from verse 16 to verse 17 and expresses Paul s original intention to visit Corinth. The phrase I wanted to do this conveys the thought that both Paul and the Corinthians were aware of his intentions.) Paul had heard that the Corinthians were accusing him of instability. What is his response to this complaint? He answers by asking a question: Did I do it lightly?

He asks his readers a question that they can answer only in the negative. In the Greek, Paul indicates that he does not ask this question glibly. He implies that not everything in life is in our own hands, for sometimes God uses circumstances that necessitate a change of plans.) 1 1 2 8 0 “tw://bible.?id=45.8.4|AUTODETECT|” To make his point Paul asks a second question that also expects a negative reply: Or, whatever my plans are, do I make them as the world does? The Greek has the expression kata sarka , which occurs often in this epistle (5:16; 10:2 3; 11:18). Paul does not live according to the flesh but according to the Spirit 7 1 -1 9 0 “tw://bible.?id=45.8.4|AUTODETECT|” Rom. 8:4) 1 1 -1 9 0 0 ).��49�� No one can accuse Paul of making plans from a worldly perspective, for the apostle has always demonstrated his total dedication to the Lord. The Corinthians should have known that the responsibility for a change in Paul s plans rested not with him but with God.��50��) 1 1 2 8 0 “tw://bible.?id=40.5.37|AUTODETECT|” The last part of verse 17 parallels a saying of Jesus that is recorded in two different places: Let your Yes be Yes and your No, No 7 1 -1 9 0 “tw://bible.?id=40.5.37|AUTODETECT|” Matt. 5:37) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 0 b). This utterance of Jesus was so well known in the early church that only a few words quoted from it were sufficient to recall the entire saying.��51�� We assume that Paul had taught the Corinthians this particular saying of Jesus. They knew that Jesus taught them honesty in speech, but now the Corinthians denounced Paul and accused him of untrustworthiness.) 1 1 2 8 0 “tw://bible.?id=2.3.4|AUTODETECT|” Why is there a doubling of the words yes and no? A Greek variant has a shorter reading that eliminates the duplication. But this may be a misunderstanding of the Aramaic wording spoken by Jesus. Semitic languages often repeat a word for emphasis, as is evident in the repetition of a name: Moses, Moses 7 1 -1 9 0 “tw://bible.?id=2.3.4|AUTODETECT|” Exod. 3:4) 1 1 -1 9 0 “tw://bible.?id=9.3.10|AUTODETECT|” ); Samuel, Samuel 7 1 -1 9 0 “tw://bible.?id=9.3.10|AUTODETECT|” I Sam. 3:10) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ). Indeed, this Semitic characteristic is carried over into the New Testament in the repetition Lord, Lord 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 0 ). Conclusively, the saying of Jesus, Yes, yes and No, no, means Again and again yes and again and again no. ��52��) 1 13 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 1:16 17) Note the many prepositions in verse 16: ���, �0�, ��, ����, Q���, �0�; also ��� in the compound verb to send forth.) ���������� wanting. The Majority Text has the reading ������������ (planning), but earlier and better manuscripts support the first reading.) ���� �� the first particle demands a negative answer to the rhetorical question; the second infers a conclusion from the preceding context and signifies then. ) �� ������ the noun refers to fickleness and the definite article points to the Corinthian reproach placed on Paul.) 5�� this clause expresses the concerned result of an action rather than purpose.��53��) ) ) 3. Authenticity) 1:18 22) 18. But as surely as God is faithful, our word to you is not both Yes and No.) 1 1 2 8 0 “tw://bible.?id=46.1.9|AUTODETECT|” The Greek text translates as But God is faithful, which can be either a confessional statement or an oath formula. In view of the second part of this verse, which in the Greek begins with the conjunction hoti (that), scholars are of the opinion that Paul probably is writing an oath formula by calling God as his witness.��54�� This apparently is Paul s intent, even though he uses the phrase God is faithful at other places where it is not an oath 7 1 -1 9 0 “tw://bible.?id=46.1.9|AUTODETECT|” I Cor. 1:9) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” 10:13) 1 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” I Thess. 5:24) 1 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” II Thess. 3:3) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 With the expression word, Paul explains the first clause. With the phrase our word to you, he refers to the preaching of God s Word by Paul and his colleagues (Silvanus and Timothy [v. 19]). God s Word is absolutely trustworthy because God is faithful and true. When the apostles and their associates proclaim that Word, they present the truth. Ministers of the Word should have the same assurance of conscience when they enter the pulpit to speak in Christ s name, knowing that their doctrine can no more be overthrown than God Himself. ��55��) Paul first mentions God who is faithful, and then the gospel he and his associates preach; notice the plural form our word. He uses the Jewish hermeneutical principle of going from the greater to the lesser.

Thus, he intimates that as the Corinthians put their trust in God and the preaching of his Word, so they ought to put their trust in Paul even when his travel schedule changes.��56��) The Corinthians should know that Paul is honest and true to his word. Therefore, as he is dependable in preaching the gospel, so he is trustworthy in making known his travel plans. They should not accuse him of saying yes and no at the same time. Paul has more to say about changing his plans to visit the Corinthians (v. 23), but first he bases the veracity of his word on Jesus Christ.) 19. For the Son of God, Jesus Christ,��57�� who is preached among you through us by me, Silvanus, and Timothy was not both Yes and No, but in him it continues to be Yes.) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” a. For the Son of God, Jesus Christ. The conjunction for is the bridge between this verse and the preceding passage; it introduces an explanation of verse 18. The word order in the first part of this verse is unique because it stresses the concept Son of God, and in that concept the emphasis is on God. Paul states that God is faithful and now suggests that God s Son, too, is faithful, as is evident from God s revelation. The combination Son of God, Jesus Christ appears only here in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.13|AUTODETECT|” Eph. 4:13) 1 1 -1 9 0 0 ). In the Greek, Paul stresses the divinity of Jesus Christ by saying literally, of God [is] the Son. The normal word order would be the Son of God is Jesus Christ. ) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” b. Jesus Christ, who is preached among you through us by me, Silvanus, and Timothy. The theme of preaching, says Paul, is Jesus Christ. As true ambassadors, he and his associates represent Jesus, who himself testified that he is truth 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 0 ). This Son of God certainly would not vacillate and say yes and no at the same time. Correspondingly, Paul and his co-workers would not preach Christ s gospel to the Corinthians and then alternate from affirmation to denial.) 1 1 2 8 0 “tw://bible.*?id=44.18.1-44.18.4|AUTODETECT|” Both the place and the choice of pronouns in this part of the sentence are deliberate for the sake of emphasis. The phrase among you unites Jesus Christ with the Corinthians, who is their model of truth. The next phrase, through us, depicts. both Paul and his co-workers as channels through whom the truth reaches the Corinthians. They receive truth through the preaching of the gospel. Note both the number and the sequence of the three names, Paul, Silvanus, and Timothy. Both the Old and New Testaments teach that the testimony of three witnesses is needed to establish truth.��58�� In this verse the veracity of the apostolic preaching is affirmed by Paul, Silvanus, and Timothy.

The sequence of names is significant. Paul was first in proclaiming the gospel to the Corinthians 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.4|AUTODETECT|” Acts 18:1 4) 1 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” ). When he had been in Corinth for some time, Silvanus (Silas) and Timothy arrived from Macedonia 7 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” Acts 18:5) 1 1 -1 9 0 “tw://bible.?id=44.15.40|AUTODETECT|” ). Silvanus accompanied Paul on his second missionary journey, and Timothy followed them later in Lystra 7 1 -1 9 0 “tw://bible.?id=44.15.40|AUTODETECT|” Acts 15:40) 1 1 -1 9 0 0 and 16:1 3 respectively). These two men were faithful servants of Christ and with Paul preached the gospel in Corinth.) 1 1 2 8 0 “tw://bible.?id=45.15.8|AUTODETECT|” c. [Jesus Christ] was not both Yes and No, but in him it continues to be Yes. Paul ends this verse by stressing that Jesus Christ, the personification of God s truth 7 1 -1 9 0 “tw://bible.?id=45.15.8|AUTODETECT|” Rom. 15:8) 1 1 -1 9 0 0 ), never breaks his word, and, therefore, is unchangeable. Jesus Christ was, is, and remains true to his word. The writer of the Epistle to the Hebrews puts it succinctly: Jesus Christ is the same yesterday and today and forever (13:8).) 1 1 2 8 0 0 20. For as many promises of God as there are, in him they are Yes. Wherefore also through him we say Amen to God for his glory.) 1 1 2 8 0 “tw://bible.?id=60.1.11|AUTODETECT|” a. For as many promises of God as there are. Paul reflects on the numerous promises God has given his people. He knows that ultimately all of them have been and are being fulfilled in the Son of God. Replete with God s promises, the Old Testament points to their fulfillment in Christ. Peter mentions that the prophets were trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 0 ). The Old Testament message is that God who makes promises ultimately fulfills them through the coming of the Messiah.��59��) 1 1 2 8 0 “tw://bible.?id=40.5.17-40.5.18|AUTODETECT|” b. In him they are Yes. The entire New Testament is a testimony that God s promises have been and are being fulfilled in Jesus Christ. Jesus came to fulfill the Law and the Prophets 7 1 -1 9 0 “tw://bible.?id=40.5.17-40.5.18|AUTODETECT|” Matt. 5:17 18) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ), to remove the curse of the law 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=40.6.33|AUTODETECT|” ), to grant the gift of righteousness 7 1 -1 9 0 “tw://bible.?id=40.6.33|AUTODETECT|” Matt. 6:33) 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ), to give eternal life 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” ), and through the Father to send the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=43.14.16|AUTODETECT|” John 14:16) 1 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.14.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=43.15.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=43.15.26|AUTODETECT|” 15:26) 1 1 -1 9 0 0 ). In Jesus Christ God s promises have been realized, and the Corinthians will have to acknowledge the truth of this matter.) 1 9 2 8 0 0 c. Wherefore also through him we say Amen to God for his glory. The Greek construction of this part of verse 20 is cumbersome if we provide a literal translation and follow the sequence of the verse: Wherefore also through him the Amen to God for glory through us. But the word Amen is uttered through us, and this affirmation serves to glorify God. When we understand that the phrase through us carries the meaning of the verb we say, the subsequent translation is smooth. This is how, in the first few centuries, some Christians whose native tongue was Syriac, a sister dialect of Aramaic, understood the text.

Writing yes and Amen in this passage, Paul is expressing a parallelism that was current in his day. Among speakers who were conversant in both Greek and Aramaic, the yes and the Amen meant the same thing.��60��) When Paul, his associates, and the Corinthians say yes and amen through Jesus Christ to God, no one legitimately can accuse Paul of vacillating. Those who attest to the veracity of God s Word respect one another s personal integrity. As Paul indicates, when believers say Amen to the promises of God in Christ, they glorify God.) 21. Now it is God who confirms us with you in Christ and has anointed us. 22. He also has sealed us and given us the first installment of the Spirit in our hearts.) First, we make a few preliminary observations:) 1.

With these two verses Paul concludes his remarks on justifying his trustworthiness.) 2. The apostle teaches the doctrine of the Trinity by noting that God confirms believers, anoints them in Christ, and seals them with the Spirit.) 3. The wording in these verses confirm, seal, down payment has been borrowed from the legal sphere and has commercial implications.) 4. A degree of parallelism is evident in these two verses; each has two verbs with direct objects: confirm us and anoint us (v. 21), seal us and give us (v. 22).) Next, let us look closely at the wording of the passage verse by verse.) 1 1 2 8 0 “tw://bible.?id=46.1.8|AUTODETECT|” a. Now it is God who confirms us with you in Christ and has anointed us. God is the One who performs the act of confirming Paul and the Corinthians an act that occurs in the present time 7 1 -1 9 0 “tw://bible.?id=46.1.8|AUTODETECT|” I Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=58.6.17-58.6.18|AUTODETECT|” ). He creates, strengthens, and sustains the fellowship that believers have in Christ Jesus. The basis for this fellowship is God s promises given to his people through his Word. God s Word is indisputably valid and, to make it unchangeable, God even swore an oath 7 1 -1 9 0 “tw://bible.?id=58.6.17-58.6.18|AUTODETECT|” Heb. 6:17 18) 1 1 -1 9 0 0 ). The Corinthians, with Paul and his co-workers, can trust the Scriptures. It is God himself who confirms their relationship to Jesus as his true disciples through the preaching of his Word.��61�� God has made a contractual agreement with his people. He guarantees the covenant he has made with them in Christ, who is the mediator between God and the people. The promises of God, therefore, are in the form of a legally certified security in Christ.��62��) 1 1 2 8 0 “tw://bible.?id=23.61.1|AUTODETECT|” God is the One who anoints his people. The Greek shows an unmistakable word play (Christos and chrisas) that we can capture by saying, the anointed One and anointed ones. But what is the significance of the term anoint? In Old Testament times prophets, priests, and kings were anointed with oil that symbolized the gift of the Holy Spirit. They were appointed to assume an office and to fulfill a task in the service of God. Similarly, God anointed Jesus with the Holy Spirit and power 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” Acts 4:27) 1 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.38|AUTODETECT|” 10:38) 1 1 -1 9 0 “tw://bible.?id=19.45.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.45.7|AUTODETECT|” Ps. 45:7) 1 1 -1 9 0 “tw://bible.?id=58.1.9|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.1.9|AUTODETECT|” Heb. 1:9) 1 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” ). At Jesus baptism, he received the Holy Spirit. Does this mean that believers at baptism likewise receive the Spirit, so that the act of anointing is equivalent to baptism? Perhaps, but the reference to anointing is broader. God anoints his people with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” I John 2:20) 1 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” ). This occurs at the time of regeneration 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” John 3:5) 1 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” ), at special occasions 7 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” Acts 4:31) 1 1 -1 9 0 “tw://bible.?id=46.12.7-46.12.11|AUTODETECT|” ), and when believers receive spiritual gifts 7 1 -1 9 0 “tw://bible.?id=46.12.7-46.12.11|AUTODETECT|” I Cor. 12:7 11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. He also has sealed us and given us the first installment of the Spirit in our hearts. Scholars present two divergent interpretations of verses 21 and 22. Some scholars see these two verses as parallels, so that the second (v. 22) explains the first (v. 21). Others take the four Greek participles (confirm, anointed, sealed, given) and declare that the last three participles explain the first one. They advance the view that Paul refers to baptism.

I favor the first interpretation for the following reasons: First, these two verses depict parallelism, whereby the two participles of verse 22 strengthen the two in verse 21. Next, in the Greek text the word Theos (God) stands last in verse 21 and marks the end of a clause. And last, although all four Greek participles display elements that characterize baptism. Pauline usage of these words elsewhere in his epistles does not support an interpretation that implies baptism. The members of the Corinthian congregation no doubt had received the sign of baptism. But this passage (vv. 21 22) appears to reveal the entire process of a person who comes into a living relationship with the Lord: conversion, faith, baptism, and the presence of the Holy Spirit in the believer s life.��63��) [God] also has sealed us.

Seals denote ownership and authenticity. Not only in ancient times, but also today, seals are placed on legal documents to authenticate them. Moreover, logos stamped on printed on articles are marks of ownership. By analogy, God attaches a seal to his people for two reasons: to confirm that they belong to him and to shield them from harm.) 1 1 2 8 0 “tw://bible.?id=49.1.13-49.1.14|AUTODETECT|” [God] has given us the first installment of the Spirit in our hearts. Verse 22 is echoed in another epistle, where Paul writes: Having believed, you were marked in [Christ] with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God s possession to the praise of his glory 7 1 -1 9 0 “tw://bible.?id=49.1.13-49.1.14|AUTODETECT|” Eph. 1:13 14) 1 1 -1 9 0 0 ). God has given us the Holy Spirit as a deposit, a first installment. We have the assurance that after the initial deposit a subsequent installment follows. Paul uses the expression heart as a figurative abbreviation for the entire person. He implies that the Holy Spirit lives within us and continues to supply us with spiritual strength and vigor.) 1 4 2 8 0 0 ) Practical Considerations in 1:18 22) Ever since Eve was seduced by the serpent in the garden of Eden, those who oppose God distort, reject, abhor, or ignore God s spoken or written Word. Yet his Word is clear, direct, earnest, and honest. God wishes to communicate with humanity by constantly addressing both believers and unbelievers.) Those who love God know that his Word is trustworthy and completely reliable. He fulfills his promises and is true to what he has said. With warnings and threats, he addresses those who willfully turn away from him. Indeed, he carries out those threats in case people do not repent. But when they return to him, he annuls the threats as if he had never uttered them.) 1 1 2 8 0 “tw://bible.?id=62.1.10|AUTODETECT|” To make his Word absolutely sure, God swore an oath that can never be revoked. When people swear an oath in court and tell a lie, they are called perjurers. When they maliciously attack and subvert the truth of a sworn testimony, they are equally guilty of perjury. Thus people who purposely undermine God s Word falsify the truth and imply that God is a liar. John writes that the Word of God has no place in their lives 7 1 -1 9 0 “tw://bible.?id=62.1.10|AUTODETECT|” I John 1:10) 1 1 -1 9 0 0 ). Indeed, they blaspheme God and his Word.) 1 38 2 8 0 0 Believers, however, know that Jesus Christ has come as God s messenger and the manifestation, of truth. When Christ s gospel is preached, his people express either verbally or silently their affirmation. They do so as Christians who bear Christ s name, belong to him because of his seal on their foreheads, and are filled with the Holy Spirit.) ) Greek Words, Phrases, and Constructions in 1:19 22) Verse 19) A ��� ���� in this clause, notice the word order by which Paul places unique emphasis on the Son Jesus Christ, who belongs to God.) A � Q��� ��� !��� ��������� this sequence is deliberate to achieve emphasis: the definite article at the end of the clause and the aorist passive participle at the beginning. The two juxtaposed phrases of pronouns are designed to exhibit the unity of Christ, the Corinthians, and Paul with his co-workers.) Verse 20) The variant reading of the Majority Text seeks to achieve a smoother reading of the text: ��v � �P�� (and in him). The more difficult reading, however, seems to be closer to the original.) ��� this word is transliterated Hebrew; it was known in Corinth through the liturgy of the local Jewish synagogue and the Christian church.) Verse 22) ������� a Semitic loanword that was used as a legal and commercial term for a down payment.) � there is an overlapping of the preposition � with �0� (into our hearts).��64��) Summary of Chapter 1) After writing his familiar identification, greeting, and blessing, the apostle thanks God for all the comfort extended to him. During severe persecution, he suffered for the sake of Christ and became an example to others.

He tells the readers that as they share Paul s sufferings so they share in his comfort.) The recipients of this letter are acquainted with the severe hardship that Paul had to endure in the province of Asia. He refrains from providing details, but he does indicate that the peril he faced nearly cost him his life. He relied on God, who delivered him from mortal danger and raises the dead. He thanks the Corinthians for their prayers on his behalf.) Paul testifies that he has conducted himself honorably in the world and especially toward the Corinthians. He asks them to understand him fully, so that they can boast of him and he of them in the day of the Lord.) The original travel plans of Paul were to visit the Corinthians, then go to Macedonia, and return again to visit Corinth. From there he would travel to Judea.

But these plans changed, and now Paul receives criticism that his word cannot be trusted. He defends himself by pointing to God who is faithful to his Word, to Jesus Christ whose message Paul, Silvanus, and Timothy preach, and to the promises God has made in Christ. Believers affirm this truth by saying Amen. Paul concludes this segment of the chapter by asserting that God confirms and anoints believers, who receive God s seal and the indwelling of the Holy Spirit in their hearts.) 2. Apostolic Ministry, part 2) (1:23 2:17)) ) Outline (continued)) 1:23 2:4 4. A Painful Visit ) 2:5 11 5.

Forgiving the Sinner ) 2:12 4:6 B. The New Covenant ) 2:12 13 1. Paul s Anxiety ) 2:14 17 2. Christ s Message ) ) ) ) 4. A Painful Visit) 1:23 2:4) 23 And I call God as a witness against me [if I fail to tell the truth], because I tried to spare you when I did not come again to Corinth. 24 We do not lord it over your faith, but we are fellow workers for your joy, For it is by faith that you stand firm.) 2 1 So I decided not to pay you another sorrowful visit. 2 For if I grieve you, then who is there to cheer me except the one whom I have saddened? 3 And I wrote this very message so that by coming I might not receive grief from those who should have made me glad. I had confidence in all of you that my joy would be the joy of all of you. 4 For I wrote you out of great affliction and anguish of heart with many tears, not to make you sad but that you may know the more abundant love I have for you.) ) The chapter division at this point in the epistle is unfortunate: Paul continues to speak about his visit to Corinth, its effect and consequence (1:23 2:4), but the division occurs in the middle of this segment, which introduces new material.

The question we face is whether the segment belongs to the preceding or the succeeding discussion. In view of the information that relates Paul s interaction with the congregation in Corinth, we add the last two verses of chapter 1 to chapter 2.) 23. And I call God as a witness against me [if I fail to tell the truth], because I tried to spare you when I did not come again to Corinth.) a. And I call God as a witness against me [if I fail to tell the truth]. Much more than the English translation, the Greek text shows remarkable force when Paul calls God as his witness. Paul stresses the personal pronoun I to state unequivocally that he himself, without his co-workers, appeals to God.

He had just informed his readers that they belonged to God, who had put his seal of ownership on them and had given them the Holy Spirit as a deposit (1:22). Indeed the Corinthians could count on God s faithfulness. This is an echo of 1:18, where Paul also appeals to God s faithfulness in view of Paul s change in travel plans (1:15 16). The present verse is a prelude to the remark about his painful visit to the Corinthian church (2:1).) As he does repeatedly in his epistles, Paul calls upon God to be a witness to the truth.��1�� Calling upon God to verify the validity of one s words and deeds implies a conditional clause whose logical conclusion could form a curse. That is, Paul intimates that if he were not telling the truth, God would have every reason to punish him. Before God, Paul bares his soul and says literally, I call God as a witness against my life.

He is always standing in the very presence of God, who knows his inmost being. Paul knows that God is able to take his life should he speak a lie.) 1 1 2 8 0 “tw://bible.?id=46.4.21|AUTODETECT|” b. Because I tried to spare you when I did not come again to Corinth. Paul now reveals the reason for not returning to Corinth as he has promised: he wanted to spare the Corinthians (contrast 13:2). Although he expresses his loving care for the Christians with the verb to spare, he fails to say from what he wished to shield them. He merely says that he did not reappear in Corinth. In his earlier correspondence he asked the Corinthians whether he should come to them with a rod or with a loving, gentle spirit 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” ). Paul had visited them in an attempt to take care of the trouble in their church 7 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” II Cor. 2:1) 1 1 -1 9 0 0 ). After this visit, he decided not to return, so that the Corinthians might repent and so that he might demonstrate his love for them (2:4).) 1 2 2 8 0 0 24. We do not lord it over your faith, but we are fellow workers for your joy. For it is by faith that you stand firm.) a. We do not lord it over your faith. The preceding verse (v. 23) emphasized the first person singular pronoun. In this verse, however, Paul involves his associates and uses the first person plural. But Paul returns to the first person singular in the next few verses (2:1 4) to explain his visit and his letter to the Corinthians.) 1 1 2 8 0 “tw://bible.?id=60.5.3|AUTODETECT|” The believers in Corinth could easily misunderstand Paul s motives or those of his colleagues. Paul wants to avoid any ill will on the part of the Corinthians; he does so by showing them his good will and gentleness. As a sequel to his comment on sparing his readers, he now states that neither he nor his co-workers have any desire to lord it over their faith 7 1 -1 9 0 “tw://bible.?id=60.5.3|AUTODETECT|” I Peter 5:3) 1 1 -1 9 0 0 ). The verb to lord it over (someone) describes power that an individual either has been given or has assumed for himself.��2�� With this verb, Paul conveys the message that he, his associates, and all Christians acknowledge Jesus Christ as their Lord and Master. All are free in the Lord but are obligated to help one another. So Paul writes that he and his partners do not lord it over the faith of the Corinthians but instead minister to the believers.) 1 1 2 8 0 0 b. But we are fellow workers for your joy. Through his correspondence, Paul shows that he cares for the church in Corinth by personal visits, letters, and representatives including Timothy and Titus. The people in Corinth have to admit that Paul and his co-workers are working for them to advance their spiritual welfare and joy.) 1 1 2 8 0 “tw://bible.?id=50.1.25|AUTODETECT|” c. For it is by faith that you stand firm. Using the plural pronoun you to include all the members of the Corinthian congregation, Paul briefly explains the first line in this verse, We do not lord it over your faith. Faith is a spiritual bond between the individual believer and his or her God, and no one has authority over that relationship. A living faith is instrumental in producing genuine joy 7 1 -1 9 0 “tw://bible.?id=50.1.25|AUTODETECT|” Phil. 1:25) 1 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” I John 1:4) 1 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” II John 12) 1 1 -1 9 0 0 ). The apostle highlights the concepts faith and joy in this verse to signify that these two virtues are the infrastructure of a vibrant Christian life and a healthy relationship between himself and the Corinthians.��3�� Considering the strained relations between him and the members of the Corinthian church (see 2:1 4), Paul takes extra care to point out these two virtues, faith and joy. He himself rejoices that by faith his readers are standing firm, for their developing faith will effect stability, growth, and happiness in the Lord Jesus Christ.) 1 4 2 8 0 0 ) ) ) ) 1 1 2 8 0 “tw://bible.?id=49.1.1|AUTODETECT|” 1 ) 7 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 1 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” II Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=50.2.25|AUTODETECT|” 2 The Greek text features the noun apostoloi, which is translated at times as representatives (8:23, NIV) and, in the singular, as messenger 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=44.14.4|AUTODETECT|” ). Similarly, Barnabas was not authorized by Jesus to be an apostle but was commissioned by the church at Antioch to do mission work among the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.14.4|AUTODETECT|” Acts 14:4) 1 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 3 Scott J. Hafemann, The Comfort and Power of the Gospel: The Argument of II Corinthians 1 3, RevExp 86 (1989): 326.) 1 1 2 8 0 “tw://bible.?id=44.17.14-44.17.15|AUTODETECT|” 4 ) 7 1 -1 9 0 “tw://bible.?id=44.17.14-44.17.15|AUTODETECT|” Acts 17:14 15) 1 1 -1 9 0 “tw://bible.?id=44.19.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.22|AUTODETECT|” 19:22) 1 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=4.16.3|AUTODETECT|” 5 The Hebrew Scriptures use the noun qhl, which in Greek becomes either synagMg or ekklsia. See ) 7 1 -1 9 0 “tw://bible.?id=4.16.3|AUTODETECT|” Num. 16:3) 1 1 -1 9 0 “tw://bible.?id=4.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=5.23.2-5.23.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.23.2-5.23.4|AUTODETECT|” Deut. 23:2 4) 1 1 -1 9 0 “tw://bible.?id=5.23.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.23.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=33.2.5|AUTODETECT|” [9]; ) 7 1 -1 9 0 “tw://bible.?id=33.2.5|AUTODETECT|” Mic. 2:5) 1 1 -1 9 0 “tw://bible.?id=13.28.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=13.28.8|AUTODETECT|” I Chron. 28:8) 1 1 -1 9 0 “tw://bible.?id=16.13.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=16.13.1|AUTODETECT|” Neh. 13:1) 1 1 -1 9 0 0 [II Esd. 23:1] respectively. Consult SB 1:733 34; Lothar Coenen, NIDNTT, 1:292 93; Karl L. Schmidt, TDNT, 3:528.) 1 1 2 8 0 0 6 Consult Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 328.) 1 1 2 8 0 “tw://bible.?id=45.1.7|AUTODETECT|” 7 ) 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” II Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” Gal. 1:3) 1 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” Eph. 1:2) 1 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” Phil. 1:2) 1 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” II Thess. 1:2) 1 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” Philem. 3) 1 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” ; and with variations ) 7 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” Col. 1:2) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 8 Bauer, p. 874.) 9 The verb occurs four times and the noun six: 1:3, 4, 5, 6 (twice), and 7. Consult Peter T. O Brien, Introductory Thanksgiving in the Letters of Paul, NovTSup 49 (Leiden: Brill, 1977), p. 242.) 10 Some translators and commentators either change the conjunction and to even (KJV) or omit it. Refer to NAB, SEB, Phillips; C. K. Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 56; Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), p. 109.

Other scholars present a literal translation, e.g., Ralph P. Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 8.) 11 R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (Columbus: Wartburg, 1946), p. 814.) 12 A.

Marmorstein records the explanation, God, the Father of Mercy, finds it hard to destroy men who studied Torah and Mishna and are stained by ugly conduct and unworthy deeds. The Old Rabbinic Doctrine of God (1927; New York: KTAV, 1968), p. 56.) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.3.3|AUTODETECT|” 13 Consult J. J. Kijne, We, Us and Our in I and II Corinthians, NovT 8 (1966): 171 79; Scott J. Hafemann, Suffering and the Spirit: An Exegetical Study of ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.3.3|AUTODETECT|” II Cor. 2:14 3:3) 1 1 -1 9 0 0 Within the Context of the Corinthian Correspondence, WUzNT 2.19 (T�bingen: Mohr, 1986), pp. 12 17.) 1 13 2 8 0 0 14 Refer to Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), pp. 9 10.) 15 Consult Reinier Schippers, NIDNTT, 2:809.) 16 GNB, NAB, NEB, NCV, REB, SEB. Both JB and Phillips have the translation indeed.) 17 John Albert Bengel, Bengel s New Testament Commentary, trans. Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 275.) 18 Compare Ridderbos, Paul, p. 243.) 19 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 315; J.

H. Moulton and Nigel Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, Syntax, p. 296.) 20 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #142; Hans-Helmut Esser, NIDNTT, 2:598.) 21 Blass and Debrunner, Greek Grammar, #275.3.) KJV King James Version (= Authorized Version)) NKJV New King James Version) 22 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), pp. 505 6.) 23 For the passive see K. W. Clark, The Meaning of ������ and �������� in the New Testament, JBL 54 (1935): 93 101.) 24 Hans Sch�nweiss, NIDNTT, 1:658.) 1 1 2 8 0 “tw://bible.*?id=47.1.8-47.7.16|AUTODETECT|”

25 Linda L. Belleville asserts that the body of the letter begins with verse 8. See her study, A Letter of Apologetic Self-Commendation: ) 7 1 -1 9 0 “tw://bible.*?id=47.1.8-47.7.16|AUTODETECT|”

II Cor. 1:8 7:16) 1 1 -1 9 0 “tw://bible.*?id=47.3.1-47.3.18|AUTODETECT|”

, NovT 31 (1989): 142 63; Reflections of Glory: Paul s Polemical Use of the Moses-Doxa Tradition in ) 7 1 -1 9 0 “tw://bible.*?id=47.3.1-47.3.18|AUTODETECT|”

II Corinthians 3.1 18) 1 1 -1 9 0 0

, JSNTSupS 52 (Sheffield: JSOT, 1991), pp. 115 18.) 1 1 2 8 0 “tw://bible.*?id=45.1.13|AUTODETECT|”

26 See ) 7 1 -1 9 0 “tw://bible.*?id=45.1.13|AUTODETECT|”

Rom. 1:13) 1 1 -1 9 0 “tw://bible.*?id=45.11.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.11.25|AUTODETECT|”

11:25) 1 1 -1 9 0 “tw://bible.*?id=46.10.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.10.1|AUTODETECT|”

I Cor. 10:1) 1 1 -1 9 0 “tw://bible.*?id=46.12.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.12.1|AUTODETECT|”

12:1) 1 1 -1 9 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

II Cor. 1:8) 1 1 -1 9 0 “tw://bible.*?id=52.4.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=52.4.13|AUTODETECT|”

I Thess. 4:13) 1 1 -1 9 0 0

.) 1 1 2 8 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

27 Roy Yates, Paul s Affliction in Asia: ) 7 1 -1 9 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

II Corinthians 1:8) 1 1 -1 9 0 0

, EvQ 53 (1981): 241 45; and consult John E. Wood, Death at Work in Paul, EvQ 54 (1982): 151 55.) 1 1 2 8 0 “tw://bible.*?id=45.7.13|AUTODETECT|”

28 Paul employs the Greek expression kath hyperboln (exceedingly) seven times in his epistles: ) 7 1 -1 9 0 “tw://bible.*?id=45.7.13|AUTODETECT|”

Rom. 7:13) 1 1 -1 9 0 “tw://bible.*?id=46.12.31|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.12.31|AUTODETECT|”

I Cor. 12:31) 1 1 -1 9 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.1.8|AUTODETECT|”

II Cor. 1:8) 1 1 -1 9 0 “tw://bible.*?id=47.4.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.4.7|AUTODETECT|”

4:7) 1 1 -1 9 0 “tw://bible.*?id=47.4.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=47.4.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=47.12.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.12.7|AUTODETECT|”

12:7) 1 1 -1 9 0 “tw://bible.*?id=48.1.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.1.13|AUTODETECT|”

Gal. 1:13) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

29) See also Hafemann, Comport and Power, p. 329; Calvin J. Roetzel, As Dying, and Behold We Live, Interp 46 (1992): 5 18.) 1 1 2 8 0 “tw://bible.*?id=44.14.19-44.14.20|AUTODETECT|”

A similar incident took place when the Jews stoned Paul in Lystra and left him for dead, but God rescued him so that he returned to the city 7 1 -1 9 0 “tw://bible.*?id=44.14.19-44.14.20|AUTODETECT|”

Acts 14:19 20) 1 1 -1 9 0 “tw://bible.*?id=47.11.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.11.25|AUTODETECT|”

II Cor. 11:25) 1 1 -1 9 0 “tw://bible.*?id=55.3.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.3.11|AUTODETECT|”

II Tim. 3:11) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=47.1.9|AUTODETECT|”

30 Colin J. Hemer, A Note on ) 7 1 -1 9 0 “tw://bible.*?id=47.1.9|AUTODETECT|”

II Corinthians 1:9) 1 1 -1 9 0 0

, TynB 23 (1972): 103 7. See also Adolf Deissmann, Bible Studies, trans. Alexander Grieve (1923; reprint ed., Winona Lake, Ind.: Alpha, 1979), p. 257.) 1 10 2 8 0 0

31 Bauer, p. 814.) RSV Revised Standard Version) NCV New Century Version (The Everday Bible)) NJB New Jerusalem Bible) REB Revised English Bible) SEB The Simple English Bible) 32 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 65.) 33 Blass and Debrunner, Greek Grammar, #283.4.) 34 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 710.) 35 Metzger, Textual Commentary, p. 506; G. Zuntz, The Text of the Epistles. A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), p. 104.) 1 1 2 8 0 “tw://bible.*?id=59.1.9|AUTODETECT|”

36 In the New Testament, the verb occurs thirty-eight times, twice outside of Paul s epistles 7 1 -1 9 0 “tw://bible.*?id=59.1.9|AUTODETECT|”

James 1:9) 1 1 -1 9 0 “tw://bible.*?id=59.4.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.4.16|AUTODETECT|”

4:16) 1 1 -1 9 0 0

), and twenty-nine times in the two Corinthian epistles.) 1 2 2 8 0 0

37 Consult Maurice Carrez, La confiance en l homme et la confiance en soi selon l ap�tre Paul, RevHistPhilRel 44 (1964): 191 99.) 38 Ridderbos, Paul, p. 288.) 1 1 2 8 0 “tw://bible.*?id=47.1.2|AUTODETECT|”

39 E.g., NAB, NASB, RSV, Cassirer, and Moffatt. See also Margaret E. Thrall, ) 7 1 -1 9 0 “tw://bible.*?id=47.1.2|AUTODETECT|”

II Corinthians 1:2) 1 1 -1 9 0 0

�������� or ��������? in Studies in New Testament Language and Text, ed. J. K. Elliott, NovTSup 44 (Leiden: Brill, 1976), pp. 366 72.) 1 7 2 8 0 0 40 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epitles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T. A. Small (Grand Rapids: Eerdmans, 1964), p. 17.) 41 Eugene H. Peterson, The Message: The New Testament in Contemporary English (Colorado Springs, Colo.: NavPress, 1993), p. 370.) 42 Georg Braumann, NIDNTT, 2:894; consult F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk le Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 59; Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), p. 30.) 43 Bauer, p. 812.) NEB New English Bible) GNB Good News Bible) 44 See also Peterson, Message, I had originally planned, and Cassirer, My original intention. ) 1 1 2 8 0 “tw://bible.?id=47.1.15|AUTODETECT|” 45 Gordon D. Fee, ����� in ) 7 1 -1 9 0 “tw://bible.?id=47.1.15|AUTODETECT|” II Corinthians 1.15) 1 1 -1 9 0 0

Apostolic Parousia and Paul-Corinth Chronology, NTS 24 (1977 78): 533 38.) 1 1 2 8 0 0 46 Compare ibid., pp. 537 38.) 1 1 2 8 0 “tw://bible.?id=44.15.3|AUTODETECT|” 47 See ) 7 1 -1 9 0 “tw://bible.?id=44.15.3|AUTODETECT|” Acts 15:3) 1 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.24|AUTODETECT|” Rom. 15:24) 1 1 -1 9 0 “tw://bible.?id=46.16.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.6|AUTODETECT|” I Cor. 16:6) 1 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|”

11. 1 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.13|AUTODETECT|” Titus 3:13) 1 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.6|AUTODETECT|” III John 6) 1 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” ; Polycarp ) 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1.1) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 48 GNB, JB, KJV, NKJV, NAB, NCV, SEB.) 49 Horst Seebass, NIDNTT, 1:675.) 1 1 2 8 0 “tw://bible.?id=47.1.17|AUTODETECT|” 50 Frances Young, Note on ) 7 1 -1 9 0 “tw://bible.?id=47.1.17|AUTODETECT|” II Corinthians 1:17) 1 1 -1 9 0 0 b, JTS n.s. 37 (1986): 404 15, who translates the text as follows: Or do I make plans at the human level so that yes being yes and no being no rests in my hands? ) 1 1 2 8 0 “tw://bible.?id=47.1.17|AUTODETECT|” 51 David Wenham, ) 7 1 -1 9 0 “tw://bible.?id=47.1.17|AUTODETECT|” II Corinthians 1:17) 1 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.1.18|AUTODETECT|”
12. 1 1 -1 9 0 0 : Echo of a Dominical Logion, NovT 28 (1986): 271 79.) 1 6 2 8 0 0 52 W. C. van Unnik, Reisepl�ne und Amen-Sagen, Zusammenhang und Gedankenfolge in 2. Korinther i 15 24, in Sparsa Collecta: The Collected Essays of W. C. van Unnik, part 1, NovTSup 29 (Leiden: Brill, 1973), pp. 144 59, especially p. 147. Consult also Fritz Reinecker, Sprachlicher Schl�ssel zum Griechischen Neuen Testament (Giessen: Brunn-Verlag, 1970), p. 398.) 53 Blass and Debrunner, Greek Grammar, #391.5.) 54 Gerhard Barth, EDNT, 3:98; Rudolf Bultmann, The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 39.) 55 Calvin, II Corinthians, p. 20.) 56 Consult van Unnik, Reisepl�ne, p. 156.) 57 Some editions of the New Testament Greek (Nestle25, BF2) and translations (NEB, REB) have the reverse order, Christ Jesus. ) 1 1 2 8 0 “tw://bible.?id=4.35.30|AUTODETECT|” 58 See ) 7 1 -1 9 0 “tw://bible.?id=4.35.30|AUTODETECT|” Num. 35:30) 1 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” Matt. 18:16) 1 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” II Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” I Tim. 5:19) 1 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” Heb. 10:28) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 59 Refer to Ernst Hoffmann, NIDNTT, 3:72; Alexander Sand, EDNT, 2:14.) 1 1 2 8 0 “tw://bible.?id=47.1.19-47.1.20|AUTODETECT|” 60 Yes answers not a promise, but a proposed obligation, according to J. D. M. Derrett, ��� 7 1 -1 9 0 “tw://bible.?id=47.1.19-47.1.20|AUTODETECT|” II Cor. 1:19 20) 1 1 -1 9 0 “tw://bible.?id=40.23.36|AUTODETECT|” ), FilolNT 4 (1991): 206. But van Unnik shows that a few Greek New Testament passages use yes and Amen as synonyms 7 1 -1 9 0 “tw://bible.?id=40.23.36|AUTODETECT|” Matt. 23:36) 1 1 -1 9 0 “tw://bible.?id=42.11.51|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.11.51|AUTODETECT|” Luke 11:51) 1 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.20|AUTODETECT|” 22:20) 1 1 -1 9 0 0 ). See his Reisepl�ne, pp. 150 51. The use of these synonyms should be seen not from the perspective of the audience but of the author.) 1 4 2 8 0 0 61 Refer to Bauer, p. 138; Hans Sch�nweiss, NIDNTT, 1:660; Heinrich Schlier, TDNT, 1:603; Albert Fuchs, EDNT, 1:210 11.) 62 Consult Deissmann, Bible Studies, pp. 104 9.) 63 Barrett, Second Corinthians, p. 81.) 64 Consult Moule, Idiom-Book, p. 76.) 1 1 2 8 0 “tw://bible.?id=45.1.9|AUTODETECT|” 1 ) 7 1 -1 9 0 “tw://bible.?id=45.1.9|AUTODETECT|” Rom. 1:9) 1 1 -1 9 0 “tw://bible.?id=50.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.8|AUTODETECT|” Phil. 1:8) 1 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.5|AUTODETECT|” I Thess. 2:5) 1 1 -1 9 0 “tw://bible.?id=52.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.10|AUTODETECT|”
13. 1 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=47.11.31|AUTODETECT|” II Cor. 11:31) 1 1 -1 9 0 “tw://bible.?id=47.12.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.19|AUTODETECT|” 12:19) 1 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” Gal. 1:20) 1 1 -1 9 0 “tw://bible.?id=9.12.5-9.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=9.12.5-9.12.6|AUTODETECT|” I Sam. 12:5 6) 1 1 -1 9 0 0 (LXX).) 1 1 2 8 0 “tw://bible.?id=45.6.9|AUTODETECT|” 2 This verb occurs seven times in the New Testament: once in Luke (22:25) and six times in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.6.9|AUTODETECT|” Rom. 6:9) 1 1 -1 9 0 “tw://bible.?id=45.6.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.6.14|AUTODETECT|”
14. 1 1 -1 9 0 “tw://bible.?id=45.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.1|AUTODETECT|” 7:1) 1 1 -1 9 0 “tw://bible.?id=45.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.14.9|AUTODETECT|” 14:9) 1 1 -1 9 0 “tw://bible.?id=47.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.24|AUTODETECT|” II Cor. 1:24) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 0 ). Consult Hans Bietenhard, NIDNTT, 2:518; Werner Foerster, TDNT, 3:1097.) 1 1 2 8 0 0 3 Refer to F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 76 n. 1.)