Giving To Others

                                       Sunday school Lesson
                                            

Lesson: II Corinthians 8:1-14                                                                                                 
Golden Text: “How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (II Corinthians 8:2).
I.  INTRODUCTION.  One area that is often neglected in ministry is giving. Giving faithfully to God is a way of serving Christ and His church.  It’s something that every believer can do.  However, the subject of money is a touchy one, especially when it involves the church.  More disputes may arise from the collection and distribution of money than from any other church activity.  To make matters worse, the news and entertainment media often give the idea that all ministers are greedy or financially dishonest.  Many people who have given to the church think they are giving, but they are really just buying something.  It may be that they want to be well thought of in the church (see Acts 5:1-11).  Someone might give to buy the church organ provided his or her name or that of a loved one is placed on a plaque on the organ.  When someone gives with strings attached, is it really giving?  He or she may be trying to buy recognition or some other satisfaction.  As in all things, we need to turn to the Scriptures for the proper viewpoint.  In today’s lesson we shall study a good biblical example of giving as Paul encouraged the Corinthians to give funds for the support of believers in Jerusalem who were suffering from severe financial problems. 
II. BACKGROUND FOR THE LESSON.  About a year earlier, Paul asked the Corinthian believers for money to help the poor saints in Jerusalem (see I Corinthians 16:1).  They were to set aside certain amounts weekly and let it accumulate until he came back to collect it. He would then take or send it back to Jerusalem in anyway the Corinthians wanted.  However, it seems that the church at Corinth hadn’t faithfully responded.  Evidently, some false teachers were suggesting that Paul was keeping the funds he raised for the poor believers in Jerusalem for himself.  In addition, some of them had questioned Paul’s authority and integrity.  Having dealt with those issues, it appears that Paul felt confident that he could now urge them in the grace of giving.  He did this in both II Corinthians chapters 8 and 9.  In chapter 7, after expressing his desire that he and the Corinthian believers be reconciled (see II Corinthians 7:1-12), Paul told them how much he appreciated how well the Corinthians had received Titus and the confidence he had in them (see II Corinthians 7:13-16).  This is where our lesson begins.
III. BELIEVERS GIVING FREELY (II Corinthians 8:1-7)    
A. A good example (II Corinthians 8:1-2). 
1. (vs. 1).  Paul begins by saying “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia.”  The phrase “do you to wit” means to make something known.  Paul wanted the Corinthian believers to know “the grace of God bestowed on the churches of Macedonia.”  The “grace of God” refers to the preaching of the gospel when God had graciously sent Paul into Macedonia to declare the gospel (see Acts 16:9-12) on his second missionary journey.  The churches that were established in Macedonia as a result of the preaching of the gospel, were in Philippi, Thessalonica, and Berea (see Acts chapters 16 and17).  
2. (vs. 2).  In this verse Paul continued to say “How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.”  Continuing what he said in verse 1, Paul wanted the Corinthian believers to know that the churches in Macedonia, even during “a great trial of affliction” meaning severe persecution for their faith in Christ, they still demonstrated an abundance of “joy” and “liberality” or generosity.  Not only were they experiencing great persecution, but the Macedonian believers themselves were in “deep poverty.”  In other words, these churches were very poor to the point of being destitute as seen in Paul’s use of the word “deep” to describe their poverty.  Despite going through persecution for their faith in Christ and being extremely poor financially, the churches in Macedonia were willing to give freely to help others.  In light of these circumstances, no one would have blamed them if they had not given.  But they had so much joy in giving sacrificially that their joy “abounded” or overflowed into generosity.  They didn’t have much, but they were willing to share what little they had.
B. A desire to help (II Corinthians 8:3-4).  
1. (vs. 3).  Still referring to the churches in Macedonia, Paul said “For to their power, I bear record, yea, and beyond their power they were willing of themselves.”  With the phrase “I bear record” Paul was saying that he wanted to go on record acknowledging the generosity of the Macedonian believers.  He bore testimony to their liberality.  The words “For to their power” means that they gave what was in their power, or what they were able to give.  But Paul went even further.  He said that they gave “beyond their power.”  The Macedonian believers not only gave what they were able to, but they even gave above their power or ability which was certainly more that anyone would expect them to give.  These believers didn’t have to be begged to give either.  They gave “willing of themselves” meaning they gave willingly without any prompting from Paul.  Note:  God doesn’t expect us to give what we don’t have, but He does expect us to share what we do have.  The wise man of Proverbs teaches us that when we give to the poor, the Lord will give it back to us (see Proverbs 19:17).
2. (vs. 4).  In this verse Paul said that the Macedonian believers were “Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.”  The phrase “Praying us with much intreaty” means that the believers in Macedonian urged Paul and his companions with great intensity.  Paul said that they literally begged the apostle to “receive the gift, and take upon us the fellowship of the ministering to the saints.”  These Christians wanted desperately for Paul and his companions to take their gifts and get them to the poor saints in Jerusalem.  Today, it’s hard to imagine anyone begging to have a part in helping other believers who are needy, but these saints did.  They saw this as way of taking part in “the ministering (or service) to the saints.”
C. A personal commitment (II Corinthians 8:5-6).
1. (vs. 5).  The apostle continued to say “And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.”  Paul had “hoped” or expected that the Macedonian believers would give to the collection for the needy.  He said “this they did, not as we hoped” or expected.  But they went far beyond his expectation and “first gave their own selves to the Lord.”  Their gift of money was a testimony to the fact that they had given themselves unto God first.  When giving is done out of poverty or sacrifice, the person giving shows total dependence on God.  They were committed to God before they did anything else.  They understood that God is much more concerned that believers surrender themselves, body and soul to Him than He is with having anything we may possess (see Romans 12:1-2).  These people dedicated themselves to the Lord and then Paul said that they also gave themselves “unto us by the will of God.”  It was the will of God that these Christians first give themselves to God and then offer themselves to Paul and his companions for any Christian service they might need.  Note:  Try to think of how much joy many pastors would experience if their members demonstrated the same unity as these churches did and followed their leadership with the same excitement.  The churches in Macedonia---Philippi, Thessalonica, and Berea had given more than Paul expected or hoped for.  This was sacrificial giving for they were poor themselves, but they wanted to help.  The point of giving is not so much the amount we give, but why and how we give.  God doesn’t want gifts given grudgingly.  He wants us to give as these churches did, out of dedication to Christ, love for fellow believers, the joy of helping those in need, as well as the simple fact that it was the good and right thing to do.   
2. (vs. 6).  In this verse, Paul went on to say “Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.”  The word “Insomuch” refers to the encouragement that Paul received from the Macedonians’ willingness to give. He was so encouraged that he said “we desired Titus, that as he had begun, so he would also finish in you the same grace also.”  Titus had visited Corinth earlier (see II Corinthians 7:6-7, 13-15) and on that visit the phrase “as he had begun” seems to indicate that he started the collection process for the poor saints in Jerusalem, but for some reason it was never finished.  Because of the eagerness of the Macedonian churches to give, Paul told the Corinthian Christians that just as Titus had begun to collect the money on his previous visit, he “desired” or urged him to “also finish in you the same grace also.”  It was essential that the Corinthian believers continue the work of collecting the money for the needy in Jerusalem so that the project could be completed.  The word “grace” here refers to the collection for the poor saints in Jerusalem.  It was called a “grace” because the ability to give is an indication of God’s favor on the giver.  In this case, God had shown favor to the Corinthians in that they had plenty to share.
D.  A reasonable challenge (II Corinthians 8:7).  Now the apostle says “Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.”  Even though the saints in Corinth had many problems, Paul declared that they still “abound in every thing.”  The word “abound” here has the idea of “excelling in something.”  Note:  Paul didn’t say that the Corinthians had excelled in “every thing.”  They only excelled in the things he listed: faith, utterance, knowledge, diligence and love.  It should be noted that in the King James Version, the words “thing” here, and “in” occurring in the remainder of the verse are italicized, meaning they were added by the translators to give better understanding.  The word “every” describes the five things named: faith, utterance, knowledge, diligence and love.  They abounded in those things because of God’s grace.  In this verse, Paul was giving a second reason why the Corinthian believers were to continue to raise a collection.  The first reason he gave was that the churches in Macedonia had already done so.  Their example was to motivate the Corinthian Christians to do as the Macedonians had done.  The second reason given was that the Corinthian believers abounded or excelled in a number of other Christian graces.  In other words, they were spiritually gifted.  First, they abounded “in faith,” which probably refers to both the faith they showed when they responded to the gospel message and accepted Jesus as Lord and Saviour, as well as the faith they showed in daily living.  Second, they abounded in “utterance.”  This refers to their speech and can include their ability to preach and teach.  Third, they abounded in “knowledge,” the understanding and application of spiritual truth.  Fourth, they abounded in “all diligence,” or earnestness and eagerness.  Fifth, Paul said they abounded in their “love to us.”  This refers to the love that the Corinthian Christians had for Paul and his companions.  Paul then said that they should also “abound in this grace also.”  This again is a reference to the grace of giving.  Just as they abounded in the other five graces he mentioned, Paul urged them to also abound or excel in giving to the poor saints in Jerusalem.  They were lacking in this ministry.IV. BELIEVERS GIVING WILLINGLY (II Corinthians 8:8-14)      
A. Follow the example of others (II Corinthians 8:8-9). 
1. (vs. 8).  In this verse Paul says “I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.”  Paul had apostolic authority (see II Corinthians 10:8; 13:10) and could’ve used it to command that the Corinthians to obey his instructions.  However, when we remember that he was writing to some who had questioned his authority, we can understand why he chose not to use it.  The apostle wanted his readers to give to help the needy in Jerusalem not out of compulsion, but “to prove the sincerity of your love.” Giving should be done out of love for Christ and for others.  Instead of compelling them to give, Paul chose to use the Macedonian believers as an example of giving in love.  This is what he meant by the phrase “by occasion of the forwardness of others.”  The word “occasion” refers to the time that the Macedonians gave, and “forwardness” refers to the earnestness or diligence of their love.  Of course, the word “others” is a reference to the Macedonian Christians themselves.  Note:  True love is demonstrated in deeds.  If a person says he loves but doesn’t do what he or she can to alleviate suffering, especially among God’s people, there is reason to question that love.  Paul was putting the Corinthians to the test.  Did they really love God and those in need?  The way to prove it was to give an ample offering for the needy saints (see II Corinthians 8:24).  The Macedonians were the example Paul gave for giving to help the needy.  They were truly giving as they purposed in their hearts, not reluctantly or being compelled.  Therefore they were demonstrating the truth that God loves a cheerful giver (see II Corinthians 9:7).        
2. (vs. 9).  Paul continued to say in this verse “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.”  The challenge the apostle gave the Corinthians to resume their collection for the poor included the example of the Macedonian saints as well as the Christian graces God had given them (see verse 7).  But an even more important reason for giving was the example of love demonstrated by Christ.  He said that the Corinthians knew “the grace (or love) of our Lord Jesus Christ.”  That love was demonstrated in the fact that “though he was rich, yet for your sakes he became poor.”  The Lord Jesus, who had been rich, incredibly rich, didn’t let riches hinder showing His love for people.  For the sake of humanity, Jesus “became poor.”  He didn’t cleave to His heavenly riches (see Philippians 2:5-8), but instead He became poor by setting aside His rights as God and becoming human.  Paul told his readers that Jesus became poor so “that ye through his poverty might be rich.”  In other words, Jesus became poor by laying aside His divine attributes for our sake so that we, sinners, might become rich by receiving salvation and eternal life.  Note:  We know that Christ was deprived of much while He lived on earth.  He was born in a stable.  He had no place to call home, no place to lay His head (see Matthew 8:20).  But it wasn’t these aspects of poverty that Paul had in mind.  Instead, he was describing Christ’s act of incarnation, or becoming human.  Jesus was poor because He embraced humanity, but He never stopped being God.  He humbled Himself and learned the cost of obedience.  Before He became poor, Christ was rich with all the bounties of heaven.  When He came to do the Father’s will, He didn’t give up His deity, but He did clothe Himself in humanity, thereby giving up the independent use of His divine attributes.  This was all part of His great humiliation.  As sinners are convicted by the Spirit of God and exercise faith in Him as Saviour, they become rich.  The great work of redemption displays the grace or love of Jesus Christ.  Paul told the Corinthians that they knew about this.  Christ gave Himself for them; now they were to give to His needy people and His work.
B. Finish what you started (II Corinthians 8:10-12).
1. (vs. 10).  In this verse the apostle said “And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.”  When Paul said “herein I give my advice,” he was giving his conviction or his strong opinion on what they should do about the collection for the poor.  It appears that the apostle was doing his best not to directly command the Corinthians about this matter.  Paul believed that it was “expedient” meaning it was to the advantage of the Corinthians to resume the collection which they had “begun before” or already started.  They needed “to do” or continue taking up the collection that they had “forward” or willingly begun to do “a year ago” meaning a year earlier.  They had stopped the collection effort for the poor saints in Jerusalem most likely because of questions about Paul’s apostolic authority.  Paul’s advice was that they should pick up where they left off.  They had shown the willingness to give, but now their willingness needed to be transformed into action.
2. (vs. 11).  Paul continued to say “Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.”  Paul encouraged these believers to “perform the doing of it.”  We know that we should give to God’s ministries; that’s not the problem. The problem is doing what we should do.  Paul encouraged them to “perform” or complete the collection.  The phrase “that as there was a readiness to will” means that they were at one point eagerly willing to give.  Since they were willing, there also needed to “be a performance also out of that which ye have.”  In other words, they needed to complete or finish taking up the collection “out of that which ye have.”  This means that they were to give out of their abundance or what they had.  The Corinthians were better off financially than the believers in Macedonia therefore they could give more financially.  Paul’s instructions here put the responsibility of giving above any legal amount or stipulation.  It put the amount of the believer’s giving on a higher level---that of grace.
3. (vs. 12).  The apostle went on to say in this verse “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”  The important thing about giving is doing it with a “willing mind.”  Where eagerness and willingness to give is present, the gift “is accepted” by God “according to that a man hath, and not according to that he hath not.”  God does not hold a person responsible for what he does not have.  Instead, each person is responsible before God for what he or she does have---the ability to give.  God’s blessing accompanies a gift given in the right spirit whether it is large or small.  I like the Living Bible translation of this verse: “If you are really eager to give, then it isn’t important how much you have to give. God wants you to give what you have not what you don’t have.”  Paul’s teaching is that when we sincerely wish that we could give more, God is pleased with what He sees in our hearts and He accepts that.  What’s important is our willingness to give and following up on it instead of the actual amount we do give.  When we drop that check or cash into the offering plate, we must do it with an attitude of cheerfulness and willingness.  That’s what God considers the most important thing in giving.  We must also be careful when pledging to give a certain amount (see Ecclesiastes 5:4).  We shouldn’t and can’t pledge to give what we don’t have thinking that God will supply what we don’t have.  Neither can we give to get back so we can give more.  That’s putting God in a position that we aren’t authorized to put Him in, and He may not honor it.  Note:  How do you decide how much to give?  What about differences in the financial resources Christians have?  Paul gives the Corinthian church several principles to follow: (1) each person should follow through on any promises they’ve made to give (see II Corinthians 8:10, 11; 9:2-3); (2) each person should give as much as he or she is able (see II Corinthinas 8:12; 9:6); (3) each person must make up his or her own mind how much to give (see II Corinthians 9:7); and (4) each person should give in proportion to what God has given him or her (see II Corinthians 9:10).  God gives to us so that we can give to others.  Paul says that we should give of what we have, not what we don’t have.  But let’s be clear, sacrificial giving must be responsible.  God wants believers to give generously, but not to the extent that those who depend on the givers (for example their families) must go without having their basic needs met.  Give until it hurts, but don’t give so much that it hurts your family and/or relatives who need your financial support (see I Timothy 5:8).  Notice that Paul doesn’t mention the tithe.  That’s because tithing was given to the Jews as part of the Old Testament way of giving.  In the New Testament, tithing is only mentioned in the Gospels which take place while the Law was still in effect.  The Law observances were abolished for the church when Jesus was crucified (see Colossians 2:13-17, 20-22).  As a result, tithing is not mentioned in any of the New Testament epistles.  Each person in the New Testament church is to give “as God hath prospered him” (see I Corinthians 16:2).  If people gave as God has blessed them, in most instances they would give more than the tithe or ten percent.  When deciding what to give, the tithe is a good place to start, but if you don’t have ten percent, but a heart to give, God will accept what you give.  
C. Find a balance through giving (II Corinthians 8:13-14). 
1. (vs. 13).  In this verse Paul says “For I mean not that other men be eased, and ye burdened.”  The apostle wanted the Corinthian saints to know that in his request for them to give to the poor saints in Jerusalem, he didn’t intend for them to be “burdened” or hard pressed while “other men” probably a reference to the poor in Jerusalem, were “eased” or relieved.  In other words, Paul was saying to the Corinthians “Of course, I don’t mean that those who receive your gifts should have an easy time of it at your expense.”   The point Paul seems to be making was that Christian giving must not encourage laziness on the part of those receiving the gift.  The goal was not to make things easy for the Jerusalem church at the expense of the Corinthian believers.  The goal was that all the churches would be equally provided for during difficult times as we shall see in the next verse.
2. (vs. 14).  In our final verse Paul says “But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality.”  When Paul said “But by an equality” he was encouraging an equality in which those who had much, in this case the Corinthians, would share with those who had unusually great needs, meaning those in Jerusalem.  What is meant here by equality is giving to relieve a need, not an artificial equalization of property.  Verse 15 is not part of our lesson, but in that verse Paul used Exodus 16:17-18 to illustrate his point of equalization.  In gathering manna, the person who gathered much really had only what he needed.  By the same token, the person who gathered little ended up having all that he needed.  Everyone gathered according to his needs.  Note:  The equality mentioned here may also be broader than this.  It may refer to both spiritual and economic equality.  As the Jerusalem Christians shared God’s truth with the Corinthian believers, the Corinthians, in turn were to minister to the physical needs of the Jerusalem saints (see Romans 15:26-27).   Paul wasn’t expecting a full equality of financial or material holdings.  He was aware that God in His sovereign wisdom has blessed some with more wealth than others.  The point here is that when a need is present, we should be willing to chip in and help fellow believers with what we have.  As brothers and sisters in Christ, we should care deeply for one another. The reason Paul gave for the Corinthians to share with the saints in Jerusalem was so that “now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want.”  In other words, if the Corinthian believers ever found themselves in need, other churches would share with them; then there would be equality in giving. 
                     
V. Conclusion.  Christians are called upon by God to exercise the grace of giving.  That’s what this lesson was all about.  The Corinthian Christians needed a lesson in giving to the Lord’s work.  Paul gave them that lesson.  He used the Lord Jesus and the Christians in Macedonia as examples of giving.  Giving should be done joyfully and lovingly.  We should give out of an appreciation for all that the Lord Jesus Christ did for us.  We should be willing to receive from God’s people when we have a need, and we should be willing to give to others when they are in need.  May the study of this lesson help you examine your level of giving.  In doing so, here are some questions that you might need to answer: Do you give willingly and abundantly, or do you let other people do most of the giving?  Do you give as the Lord has blessed you?  Or do you give as little as possible?  Do you give out of love for the Lord?  Remember, Christ gave His all for you.  The least we can do is give of what we have to help others.

 







 

 

An Appeal for Reconciliation

                                                         Sunday School Lesson
                                            

Lesson: II Corinthians 6:1-13; 7:2                                                                                                 
Golden Text: “Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man” (II Corinthians 7:2).
I.  INTRODUCTION.  As mentioned in previous lessons from II Corinthians, the apostle Paul had received reports that some believers in Corinth were offended by the tone he used as he addressed certain issues in his previous letters.  As a result, the relationship between Paul and many of the believers at Corinth had been damaged and needed to be repaired.  We cannot overstate the importance of restoring damaged relationships.  In this week’s lesson, Paul attempts to restore his relationship with the Corinthians through reconciliation.  As Christians, we should be examples to the world on how to be reconciled to one another when our relationships have been harmed.
II. GETTING THEIR ATTENTION (II Corinthians 6:1-4)
A. A plea (II Corinthians 6:1-2).  In II Corinthians chapter 5:17-21, Paul declares to his readers that since they were saved, they were new creatures in Christ.  Like all believers they had been reconciled to God.  The word reconcile means to “bring together again” or “to make peace.”  The Greek word means “to change completely” indicating that in order for there to be reconciliation a change must take place with one or more parties who are at enmity with each other.  When we are reconciled to God, we are the ones who make the change so that we can have peace with God who makes reconciliation possible through faith in Jesus Christ produced by the gospel.  Having made his point about reconciliation in general, Paul now turns his attention to the reconciliation that needed to take place between him and the Corinthians.  However, if the peace between Paul and the Corinthians had been broken, it would be the Corinthians who needed to change because Paul held no grudges. 
1. (vs. 1).  In our first verse Paul said “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.”  Although Paul considered himself and the Corinthian believers to be “workers together with him (God),” the word “We” actually refers to Paul and his companions.  The word “him” refers to God.  Therefore, as “workers together with” God, Paul said we “beseech you also that ye receive not the grace of God in vain.”  The phrase “the grace of God” is another way that Paul describes the gospel.  No doubt Paul felt that there were some Corinthians who hadn’t really accepted the gospel and therefore were not saved, so he begged them to “receive” it and allow it to make a change in them (see Matthew 13:20; I Corinthians 15:2).  It appears that Paul felt that the change that should come with being saved was lacking in many Corinthian believers.  To receive the gospel “in vain” means to pretend to accept it which makes it worthless or unfruitful.  The people heard God’s message, but didn’t allow it to affect what they said or did.  This was possible because false teachers had misled them about the gospel (see II Corinthians 2:17; 11:4).
2. (vs. 2).  To confirm the importance of receiving the gospel immediately, Paul said “(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succored thee: behold, now is the accepted time; behold, now is the day of salvation.)”   For those who hadn’t truly accepted the gospel message, or had not changed their behavior, Paul quoted the first part of Isaiah 49:8.  The phrase “For he saith” introduces what God had to say about salvation to Israel, but Paul applies it to the Corinthians.  God said to Israel that “I have heard thee in a time accepted.”  This refers to a time or season to receive God’s message that’s acceptable to God, not to man, because it is the “day of salvation” declared by God.  Both phrases “a time accepted” and “the day of salvation” refer to a period of grace during which God gives men the opportunity to respond to His message through Christ.  This period of grace or “the day of salvation,” started with Jesus’ earthly ministry and will continue until Christ returns for His church.  When a person is saved, God has “succored” or helped that person out of eternal death into eternal life.  Paul then added his own words, “behold, now is the accepted time; behold, now is the day of salvation” to impress upon the Corinthians that when they heard the gospel message, that was the time to accept it and they couldn’t put off any longer.  Note:  Many people put off making a decision about Christ, thinking that they have plenty of time.  However, they could miss their opportunity altogether.  No one knows how long God’s accepted time will last, because we don’t know when Christ will return.  We must accept God’s call to salvation right now.  Paul’s statement here also implies that man has a responsibility to respond to God’s gospel, and that God’s offer of reconciliation is only for a limited time.
B. A commendation (II Corinthians 6:3-4).
1. (vs. 3).  In this verse Paul says “Giving no offence in any thing, that the ministry be not blamed.”  The apostle always considered what effect his actions would have on his ministry for Jesus Christ.  He never wanted to do anything to hinder anyone from seeking the Lord or serving Him.  Therefore he said that he gave “no offence in any thing, that the ministry be not blamed.”  In other words, he didn’t want to set a bad example as a servant of Christ causing the gospel ministry to be “blamed” or discredited.
2. (vs. 4).  Contrary to being a hindrance to the gospel, Paul said “But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses.”  Paul believed that he and his associates had proved themselves as “ministers” or servants of God.  He then went on to list some of the hardships in general that they had experienced while serving the Lord.  First, he said that they proved themselves as ministers of God “in much patience.”  The Greek word for “patience” means “endurance.”  Everything that Paul and his companions experienced or suffered required great endurance.  Second, they endured “afflictions” meaning pressures, both spiritual and physical.  Third, they proved themselves by enduring “necessities” which refers to times when their needs were not met.  Fourth, they endured “distresses” meaning situations that appear to have no way of escape.    
III. EXPLAINING THE REALITIES (II Corinthians 6:5-10) 
A. Difficult things (II Corinthians 6:5).  In this verse, Paul continued listing the difficulties they endured as proof that they were ministers of God.  He said “In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings.”  The first three trials were those brought upon them by other people.  The word “stripes” refers to the beatings they endured (see Acts 16:19-23; II Corinthians 11:23-24).  They also endured “imprisonments” meaning they were thrown in jail (see Acts 16:23).  The word “tumults” refers to commotions or stirring up trouble (see Acts 13:50; 14:5; 19:23-29).  The next three trials were things that Paul put himself through in order to endure and carry out his ministry effectively.  He and his coworkers had suffered “in labours” or spiritual and physical fatigue.  The term “watchings” refers to sleepless nights (see II Thessalonians 3:8), and of course “fastings” mean that he often went without food.
B. Godly things (II Corinthians 6:6-7).  
1. (vs. 6).  In this verse, the apostle listed some spiritual qualities which enabled him to endure victoriously the trials he had just mentioned.  He was able to endure “By pureness, by knowledge, by long suffering, by kindness, by the Holy Ghost, by love unfeigned.”  The term “pureness” speaks of moral purity and singleness of purpose.  “Knowledge” refers to his understanding of God’s will, ways and His Word.  “Longsuffering” refers to being able to put up with difficult people.  It means forbearance or being able to tolerate others.  “Kindness” simply means treating people right.  Paul and his companions were able to show these qualities only “by the Holy Ghost, by love unfeigned.”  As they submitted to the Holy Spirit, they were also able to show “love unfeigned” or sincere love.
2. (vs. 7).  Paul continued saying “By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left.”  The apostle now gives the conditions of his ministry.  First, his ministry was “By the word of truth” meaning they only spoke the truth of the gospel of Christ.  Second, his ministry was “by the power of God.”  This probably refers to them yielding to the power of God to assist them in carrying out their ministry.  They were able to be successful in ministry “by the armour of righteousness on the right hand and on the left.”  In other words, they had everything in the godly man’s arsenal—weapons of defense and weapons of offense or attack (see II Corinthians 10:3-5; Ephesians 6:10-18).  Normally in battle, the right hand held a sword to go on the offensive, and the left hand held a shield for defending oneself.  No soldier is fully prepared for battle without both.  Note:  In giving the warrior’s spiritual armor in Ephesians 6:4-17, Paul lists the armor we are to put on in order to fight and win in spiritual warfare.  To defend ourselves, we are to have on the belt of truth, the breastplate of righteousness, our feet covered with the preparation of the gospel of peace, having faith as our shield to stop the fiery arrows aimed at us by Satan, and the helmet of salvation.  In order to attack or go on the offensive, we must have the sword of the Spirit which is the Word of God (see Matthew 4:1-11).  Without the complete armor of God we are destined for spiritual defeat, for our war is not against flesh and blood, but against persons without bodies—the evil rulers of the unseen world, those mighty satanic beings and great evil princes of darkness who rule this world; and against huge numbers of wicked spirits in the spirit world.
C. Misunderstood things (II Corinthians 6:8-10).
1. (vs. 8).  In this verse Paul begins to list some of the things people were saying about him contrasted with what was really true about him.  He said “By honour and dishonour, by evil report and good report: as deceivers, and yet true.”  The word “by” is better translated as “through.”  In other words, Paul was able to remain faithful to his ministry through “honour and dishonor.”  There were those who honored him or held him in high esteem, and some who dishonored or disrespected him.  There were some who gave him an “evil report” meaning they only had bad things to say about him, while others gave him a “good report” or spoke well of him.  Some accused Paul and his companions of being “deceivers” or false apostles, and others accepted them as true ministers. 
2. (vs. 9).  Here Paul continues to contrast what people thought of him.  He said “As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed.”  Some in Corinth treated Paul and his companions like completely “unknown” persons, but to others he was “well known” because of his ministry among them.  There were times when people thought he was “dying” but he declared “behold, we live.”  In other words, when left for dead, much to everyone’s surprise, God continued to let him live (see Acts 14:19-20; 28:3-6).  They had also been “chastened.”  This can refer to the punishment or beatings they received from men, or the chastisement they may have received from God (see Psalms 118:18).  We can’t be sure from the context.  However, although they had been “chastened,” they were “not killed.”
3. (vs. 10).  Paul goes on to say “As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”  As he ministered, there were times when some people saw Paul as “sorrowful” or often experiencing sorrow or sadness, but actually he was always “rejoicing.”  Paul was always aware of his unquenchable joy in the Lord (see Philippians 4:4).  He may have appeared “poor” but he made “many rich.”  Paul may have been poor materially, but God gave him the privilege of doing what really counts, making others spiritually rich through the knowledge of Jesus Christ (see Philippians 3:7-8).  Some may have thought Paul had “nothing” or possessed very little, but in reality, he saw himself as “possessing all things.”  In other words, he possessed all that really matters.  Besides, our wealth isn’t what we have here, but what we have for eternity (see Romans 8:17, 32; I Corinthians 3:21).  Note:  The things that Paul mentioned in verses 8-10 were things people were saying about him and how he really saw things in Christ who gave him the strength to continue to preach the gospel regardless of what people thought (see Philippians 4:11-13).  Christians don’t have to give in to public opinion and pressure.  Paul stood faithful to God whether people praised him or condemned him.  He remained active, joyous, and content in the most difficult hardships.  We can’t let circumstances or people’s expectations control us.  We must be firm as we stand true to God and refuse to compromise his standards for living.
IV. REQUESTING COMPLETE ACCEPTANCE (II Corinthians 6:11-13; 7:2 )      
An open heart (II Corinthians 6:11-13). 
1. (vs. 11).  Paul now makes an appeal to his readers.  He begins by saying “O ye Corinthians, our mouth is open unto you, our heart is enlarged.”   The words “O ye Corinthians” reveal that Paul was very passionate and emotional about what he was saying.  He addresses his readers by name on only two other occasions and both times he was making emotional appeals (see Galatians 3:1; Philippians 4:15).  The phrase “our mouth is open unto you” was Paul’s way of saying “we have spoken openly and freely to you.”  In other words, he had spoken to them as one would with a very close friend.  He also added that “our heart is enlarged.”   This means that he and his companions were being totally transparent with the Corinthians, not hiding anything from them.  They were revealing their true feelings and showing their love for the Corinthians.
2. (vs. 12).  Paul continued to say to the Corinthians that “Ye are not straitened in us, but ye are straitened in your own bowels.”  The word “straitened” means “restricted” or “held back.”  Many in Corinth were holding back their love for Paul and his companions because of the tone of his previous letter to them.  Since it appeared to be harsh, they thought Paul didn’t love them anymore.  However, the guilt lay with the Corinthians.  They were holding back any feelings of love on their own.  The word “bowels” refers to one’s inner feelings.
3. (vs. 13).  Here Paul says “Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged.”  The word “recompense” means to repay the equivalent of what has been received.  Since Paul and his companions had declared their openness and love for the Corinthians, it was only right that they “recompense in the same” meaning that they should reciprocate or return that same love.  The phrase “be ye also enlarged” was Paul’s way of asking the Corinthians to be open and receptive to them as he had been with them.  Paul also said that he spoke to them as “unto my children” in the sense that children hold a special place of affection for their father.  As the founder of the church in Corinth, he felt the bond of father and child with these believers.  Note:  When the ministry of the gospel is hindered by conflict, it can be restored to effectiveness when we reconcile and love one another.  The language of this verse may seem strange to our culture, but what Paul was actually saying was “Look, I am being open and honest and loving with you.  Please do the same for me.”  Paul wasn’t offended with the Corinthians, so he was asking them not to be offended with him.
B. An honest heart (II Corinthians 7:2).  In our final verse, Paul makes an appeal to the Corinthians as he says “Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.”  Just as he did in verse 13, Paul here makes an appeal to the Corinthians to receive him and his companions as he said “Receive us.”  His appeal to the church to receive them was based on three things.  First, he said “we have wronged no man.”  No matter what anyone may think or assumed, Paul and his associates hadn’t hurt anyone in his ministry.  Second, he said “we have corrupted no man.”  The word “corrupted” means to ruin or spoil.  Paul and his companions were not guilty of ruining anyone.  Third, he said “we have defrauded no man.”  The word “defrauded” means to have cheated, or taken advantage of someone.  Paul could safely and honestly declare that they hadn’t taken advantage of anyone.  Simply put, Paul was begging the Corinthian Christians to “Accept me! I didn’t exploit any of you.”  The apostle took the high road and the initiative with these believers.  In light of all that they meant to each other, Paul pleaded for reconciliation or peace once again between them.  Note:  It’s God’s will that we seek reconciled relationships in our churches.  Jesus saw it as absolutely vital, for He said in Matthew 5:23-24, “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.”  So, how can we worship and please God if we aren’t right with each other?  When things get strained and difficult, God doesn’t advise us to change churches; He wants us to reconcile or make peace again.  Like the Apostle Paul, we should do all we can to be reconciled with others with whom we have differences.  There are times we must agree to disagree on a given issue.  To be united, to be reconciled with others, doesn’t mean we must agree on everything all the time.  But as God’s ministers and ambassadors on earth, we must do all we can not to cause fellow believers to stumble, and stay at peace with one another.
                                     
V. Conclusion.  The message of God’s love calls for Christians who have been in conflict with each other to be reconciled or to make peace.  We are all sinners for whom Christ died and we have nothing to commend us to God except what the Lord Jesus has done for us.  We have no right to be hard-hearted with anyone over any offense that we have allowed to cause us to stop loving someone.  We must be forgiving.  Reconciliation and the love and openness that comes from it are necessary for Christian love and ministry.









 

 v

Down But Not Out

                                                              Sunday School Lesson

Lesson: II Corinthians 4:2-15                                                                                                 
Golden Text: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted, but not forsaken; cast down, but not destroyed” (II Corinthians 4:8-9).

I.  INTRODUCTION.  In this week’s lesson, we find that the gospel message is like a priceless gift that’s carried around in earthen vessels.  The power of the gospel message is not in human strength, but in God.  Human beings are by nature weak, and frail and merely earthen vessels.  Christians are like clay pots.  We have the privilege of carrying God’s powerful gospel message.  However, the glory, power and the recognition all belong to God.  Every Christian who ministers or shares the gospel has the joy of allowing God to work through them.

II. GOOD MINISTRY (II Corinthains 4:2-6).  According to II Corinthians 2:17, there were preachers in Paul’s day who were “peddling” God’s Word, preaching without understanding God’s message, or caring about what happened to their listeners.  They weren’t concerned about furthering God’s kingdom; they were only out for themselves.  As a result, some in the Corinthian church had questioned Paul’s apostolic authority.  But the fact that many Corinthians had been converted to Christ was evidence of the validity of Paul’s message.  God had made him a minister of the new covenant (see II Corinthians 3:1-6; Jeremiah 31:31-40; Hebrew 8:6-13).  After focusing on the new covenant (see II Corinthians 3:7-18), Paul returned to the theme of being an appointed minister of Christ (see II Corinthians 3:6).  Then in chapter 4 verse 1, Paul said “Therefore seeing we have this ministry, as we have received mercy, we faint not.”  God through mercy had imparted the ministry of the new covenant (basically the gospel message of Jesus Christ) to Paul (see Acts 9:1-6, 15-16).  He wasn’t going to be hindered from this ministry by those who might question his reasons for preaching the gospel.  This is where our lesson begins.
A. Manifesting the truth (II Corinthians 4:2).  After stating in verse 1 that he and his fellow servants would not give up preaching, Paul said in this verse “But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.”  Some may have accused Paul and his associates of ministering in ways that were not honest.  In response Paul said “But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully.”  The word “renounced” here means to disown.  Paul disowned anything in his life that was not completely honest and totally acceptable to God.  The word “dishonesty” means “shameful” or “disgraceful.”  It’s unfortunate that men and women of God are so affected by the world around them that they do shameful and disgraceful things disguised as ministry.  Paul said that he and his associates had disowned, or weren’t involved in this kind of behavior.  He also added that they were not “walking in craftiness, nor handling the word of God deceitfully.”   The term “craftiness” translates a word that means cleverness or cunning.  It’s usually used to refer to clever manipulation of words, people, or circumstances to accomplish one’s evil purpose.  Paul and his associates handled God’s Word truthfully and not deceitfully.  Instead of misusing God’s truth, they used it properly and declared it forcefully.  The last part of this verse says “but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.”  In other words, since the Corinthians had trusted in Christ and were transformed by the gospel that Paul had spoken, their consciences bore witness to the truth of the message.  Their consciences would then recognize Paul as a true apostle of Christ.
B. Blinding the unbelievers (II Corinthians 4:3-4).
1. (vs. 3).  In this verse Paul says “But if our gospel be hid, it is hid to them that are lost.”  In Paul’s day as well as ours, the gospel message was “hid to them that are lost.”  In other words, the gospel is open or revealed to everyone except those who refuse to believe.  Since the lost refuse to believe the gospel, they have no way of understanding it.  The word “hid” means veiled or covered over. 
2. (vs. 4).  Paul goes on to say “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”  The words “In whom” refer to the lost in verse 3 as well as to “them which believe not” in this verse.  The gospel is hidden to unbelievers because “the god of this world hath blinded the minds of them.”  The god of this world is Satan.  Jesus called him “the prince of this world” (see John 12:31; 16:11).  Those who reject Christ have unknowingly made Satan their god.  Satan has blinded the unbeliever to prevent “the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”  The glorious gospel of Christ gives the light of salvation to the unsaved who are living in darkness.  Satan doesn’t want people to see the light of the knowledge of Jesus Christ.  He wants them to stay in spiritual darkness.
C. Preaching Jesus Christ (II Corinthians 4:5-6).
1. (vs. 5).  In this verse Paul says “For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.”  Unlike some false preachers who were preaching to promote themselves (see II Corinthians 2:17), Paul declared “For we preach not ourselves, but Christ Jesus the Lord.”  The focus of Paul’s preaching was Jesus Christ (see I Corinthians 1:17, 23).  He and his associates never tried to promote themselves in their preaching.  For them, everything was about Jesus.  Note:  When we witness, we should talk about what Christ has done, and not about our abilities or accomplishments.  People must be introduced to Christ, not to ourselves.  And if you hear someone preaching himself or his own ideas rather than Christ, beware---he or she is a false teacher.  So we witness, preach, and teach about Jesus, not our church, not our denomination, and certainly not our own spiritual attainments.  The apostle also said that he and his associates declared that they were the Corinthians’ “servants for Jesus' sake.”  Paul constantly presented himself as a servant of Jesus (see Romans 1:1) and therefore was a servant of all believers even those in Corinth.  As a servant, he served their interests and not his own.  Even though the believers in Corinth brought Paul many problems, he still served them as he served Christ.
2. (vs. 6).  Continuing, the apostle here said “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”  The words “For God” are a reference to the source of the gospel message.  It’s as much God’s creation as the light He called into existence at the Creation.  As more proof of this, Paul said that just as God “commanded the light to shine out of darkness” at Creation (see Genesis 1:3), He also “shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”  In other words, spiritual light comes from the knowledge of salvation that God has given to us.  Until that light shines in our hearts when we believe in Jesus Christ, we continue to live in spiritual darkness, separated from God.  The light of God’s knowledge and glory is revealed “in the face of Jesus Christ.”  This means that God and His glory is revealed to every believer in the Person of Jesus Christ (see John 14:9; I John 1:14, 48).
III. HARD TIMES (IICorinthians 4:7-12) 
A. We have treasure (II Corinthians 4:7).  Still speaking about God’s gospel, in this verse Paul said “But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.”  The apostle referred to the gospel message as a “treasure.”  A “treasure” is something of great value, worth lots of money.  This is what Paul had in mind.  As far as he was concerned, no price could be placed on the gospel of Jesus Christ, for when it’s received one’s eternal destiny is sure.  We normally keep our valuables in safe, secure places, but Paul declared that “this treasure,” the gospel, was kept in “earthen vessels” a metaphor used by Paul to refer to the human body.  The apostle likens our bodies to clay jars which were used to store all kinds of goods.  These clay jars were common in Paul’s day and were fragile, inexpensive and subject to be broken.  In the same sense, our bodies are weak and subject to breakage and death.  Even though we are weak, we are valuable to God, and in His sovereign will He chose to place His priceless treasure, the gospel, in inexpensive vessels, human beings.  He did this so that His gospel could be carried about and shared with others.  However, lest we become proud of our position as carriers of the gospel message, let’s not forget that carriers are all we are.  Paul declared that God uses frail human beings to share His message so that “the excellency of the power may be of God, and not of us.”  In other words, our feeble human bodies continually show that the effective power that accompanies the preaching of the gospel comes totally from God and not us.  By using frail human servants, God demonstrates the greatness of His power.  The Greek word for “excellency” in this verse literally means “to throw beyond.”  It has the idea that God’s surpassing power is at work in and through weak human vessels as we share the gospel.  Our gospel message carries no power except as God provides.
B. We have suffering (II Corinthians 4:8-10). 
1. (vs. 8).  This verse says “We are troubled on every side, yet not distressed; we are perplexed, but not in despair.”  Paul wrote about some of the things that he faced during his ministry and how God brought him through all of them victoriously. First, he said “We are troubled on every side.”  The term “we” refers to Paul and his companions.  The word “troubled” has the idea of being pressed in on all sides or being cornered.  Although “troubled,” Paul and his associates were “not distressed” meaning hemmed into a place so tight that he was unable to minister.  In spite of tensions that hindered his ministry, Paul was never reduced to the point that his ministry collapsed.  Second, the apostle said that they were “perplexed” which means bewildered or to be at a loss.  Some scholars interpret the word “perplexed” as being at a loss concerning what to do.  Others see it as at a loss concerning needed resources.  Paul may have been short of the supplies needed to do an adequate job in ministry.  Although they were “perplexed” or at a loss, they were “not in despair,” which means not utterly at a loss.  It’s interesting that the Greek words for “perplexed” and “despair” are from the same root word.  In essence Paul was saying he and his companions were “at a loss, but not a loss that couldn’t be overcome.”  There must have been many times when Paul thought that he wasn’t accomplishing much.  But as he thought about some of those trying times, he was glad he could say that he had never been in total despair.
2. (vs. 9).  Here Paul continued to say that they were also “Persecuted, but not forsaken; cast down, but not destroyed.”  The word “Persecuted” translates a Greek word that means “to pursue.”  Paul was often pursued by his enemies hunted like a fugitive on more than one occasion (see Acts 14:5-6; 17:13).  But God had “not forsaken” him or abandoned him to his persecutors.  The apostle also said that they had been “cast down” or knocked down “but not destroyed” or ruined.  Each time Paul got up and kept going (see Acts 14:19-20).  He accepted his physical weakness because God’s strength was shown through his weaknesses (see II Corinthians 12:9-10).
3. (vs. 10).  In this verse Paul said “Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.”  With the phrase “Always bearing about in the body the dying of the Lord Jesus” Paul was emphasizing the repeated sufferings which were directed against him in order to kill him.  All of the apostles were daily exposed to danger and death for Christ’s sake (see Romans 8:35-36; I Corinthians 15:31).  As representatives for Christ, the hatred that men had for Him was directed at them (see Acts 16:22-24).  Paul and his associates had suffered so that “the life also of Jesus might be made manifest in our body.”  As they preached the gospel, Paul and his fellow workers  not only shared  with Christ in their sufferings, but also demonstrated His life in their bodies (see Galatians 2:20).
B. We have life (II Corinthians 4:11-12).          
1. (vs. 11).  In this verse, Paul basically repeated the truth he gave in verse 10.  Here he said “For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.”  Again, with the phrase “For we which live are always delivered unto death for Jesus' sake” Paul was saying that he and his associates were subjected daily to the possibility of death for Jesus’ sake.  He also said that the purpose for this was that “the life also of Jesus might be made manifest in our mortal flesh.”  In other words, God allowed them to experience this suffering in order that Jesus’ life might be manifested through their bodies.
2. (vs. 12).  Here the apostle comes to a conclusion as he said “So then death worketh in us, but life in you.”  What Paul was saying here is that their physical sufferings were for the benefit of the Corinthian believers as well as all God’s people (see II Timothy 2:10).  The word “us” refers to Paul and his associates who confronted death in order to minister to the Corinthians so that they might have life through receiving the gospel message.
IV. SOLID FAITH (II CORINTHIANS 4:13-15)            
A. Belief leads to speaking (II Corinthians 4:13-14).       
1. (vs. 13).  Now Paul says “We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.”   Paul stated that he and his associates had the “same spirit of faith” meaning that they had the same great faith as the writer of Psalms 116 who also experienced great adversity.  In that Psalm, the psalmist who is unknown, had prayed for deliverance (see Psalms 116:4).  When his faith was validated by God’s deliverance (see Psalms 116:8), he had to express his thanksgiving (see Psalms 116:17).  However, with the phrase “according as it is written” Paul quoted the first part of Psalms 116:10: “I believed, and therefore have I spoken.”  The psalmist had been hounded by death too, but he persevered because he believed God.  Paul, just like the psalmist believed in God’s Word.  The psalmist had to speak after God delivered him, likewise Paul and his associates couldn’t remain silent about the gospel they believed so he said “we also believe, and therefore speak.”  He had to speak about what he believed in spite of his trials (see I Corinthians 9:16).                 
2. (vs. 14).  In this verse Paul continued to say “Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you.”  The word “Knowing” indicates that Paul was confident that God “which raised up the Lord Jesus shall raise up us also by Jesus.”  Paul was willing to risk death in order to carry out his ministry because he believed that just as God raised Jesus from the dead, he would also raise him, his associates and the Corinthian believers from the dead.  This is also true of all believers.  It appears that Paul believed that Christ would return during his lifetime (see I Thessalonians 4:15), but if He didn’t, Paul was still confident of a future resurrection.  In addition, the apostle told the Corinthian believers that God also “shall present us with you.”  Paul was convinced that God would present him, all the apostles, the Corinthian believers and all other believers to Himself in the future.  This presentation will occur when the body of Christ, the church (see Ephesians 1:22-23) is given to Jesus Christ as His bride (see Ephesians 5:25-32) at the marriage of the Lamb (see Revelation 19:7-8).  Note:  The marriage of the Lamb also called the marriage supper of the Lamb, is the consummation of the marriage of Christ and the Church as His bride.  It follows the oriental pattern of marriage that covers three stages: (1) the betrothal which is legally binding when the individual members of the body of Christ are saved, (2) the coming of the Bridegroom for His bride at the rapture of the Church (see I Thessalonians 4:13-17), and (3) the marriage supper of the Lamb, occurring in connection with the second coming of Christ to set up His millennial kingdom (see Matthew 24:16-30; Revelation 19:11-21; 20:1-6). 
B. Grace causes thanksgiving (II Corinthians 4:15).  In our final verse Paul says “For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God.”  The words “all things” refers to all the things Paul and his companions had suffered.  He told the Corinthian believers that they endured all those things “for your sakes” meaning for their benefit as well as others.  Paul’s reference to “the abundant grace” is how he described the gospel here.  The apostle knew that everything he had experienced was for the spiritual benefit of the Corinthians, which in turn led to the spread of the gospel to many others.  Paul indicated that as people were saved by God’s abundant grace (see Ephesians 2:8-9), “thanksgiving of many redound to the glory of God.”  The word “redound” means “to overflow.”  Paul was saying that as the gospel was preached many would be saved and many would give thanks leading to an overflow of glory to God (see I Corinthians 10:31).
                              
V. Conclusion.  God has chosen to reveal the glorious message of the gospel through humble vessels---humans.  As believers, we must understand that we have been given the greatest treasure in the world, the spiritual light in the Word of God, the gospel of Jesus Christ.  Yes, we owe it to others to share the light of the gospel with them, but it’s also a great honor and privilege to do so.

 

The Need for Forgiveness

         
                                                                     Sunday School Lesson                            

Lesson: II Corinthians 1:23-2:11                                                                                              
Golden Text: “To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ” (II Corinthians 2:10).

I.  INTRODUCTION.  Learning to forgive is a difficult lesson to learn: one that some people unfortunately never master.  The great fact of Christianity is that God has forgiven our sins, yet some Christians never grasp the importance of forgiving others their sins.  The need for forgiveness is probably the most necessary thing in the church today.  In most congregations, there are old wounds and hurt feelings that have never been resolved.  An unforgiving spirit is sometimes developed in a family and passed down through succeeding generations.  While we have been forgiven of our wrongs through God’s grace, too often we hold others to account for their wrongs against us.  This is totally opposite of true Christ-likeness.  This week’s lesson surrounds a sinful incident that had occurred in the Corinthian church.  One member had committed a public offense, and the church was reluctant to discipline him.  Paul had written a severe letter reprimanding the believers, and the church had responded by dealing with the guilty party.  Paul was now writing to impress on them the importance of showing forgiveness.

II. BACKGROUND FOR THE LESSON.  With a little detective work, it’s reasonably certain by Scripture that Paul wrote four letters to the church in Corinth.  He founded this church on his second missionary journey (see Acts 15:36; 18:1-11).  During his third missionary journey (see Acts 18: 21-23; 19:1), Paul received word about immorality in this young church at Corinth prompting him to write his first letter (see I Corinthians 5:9-11).  However, this letter has been lost.  Sometime later Paul learned that the sexual problems still persisted along with many others (see I Corinthians 1:11).  The second letter he wrote is believed to be I Corinthians in which the apostle addressed various issues raised by the Corinthian believers (see I Corinthians 1:10; 5:1; 7:1, 25; 8:1; 12:1; 16:1).  This letter failed to correct the problems at Corinth, so Paul apparently made a visit that was painful for him and the church (see II Corinthians 2:1).  From Ephesus, Paul sent Titus with (see II Corinthians 7:6-9) a third letter (see II Corinthians 7:6-9) which is also lost (see II Corinthians 2:6-9; 7:12).  Many scholars believe that this letter was attached to II Corinthians and became chapters 10-13.  When Titus failed to return with news of how the Corinthians were doing, Paul left Ephesus with a troubled spirit (see II Corinthians 7:5) and went to Troas and then to Macedonia (see II Corinthians 2:12-13).  Finally in Macedonia, Titus met up with Paul and to Paul’s relief and joy, Titus reported that the Corinthians had repented and punished the guilty party as we shall see in the second section of this week’s lesson (see II Corinthians 2:5-11).  Paul then wrote a fourth letter which is actually II Corinthians.  In this letter, Paul said that he had planned to visit the believers in Corinth (see II Corinthians 1:15-16).  However, he delayed that trip for the benefit of the believers there.  In II Corinthians 1:17-20, Paul indicated that it wasn’t indecision that caused him to change his plans about visiting them because he wasn’t the type of person to say “yes” when he meant “no.”  After declaring the unity that he, Timothy, and Silas shared with the Corinthians in verses 21-22, our lesson begins.      
III. PAUL’S REASON FOR HIS DELAY (II Corinthians 1:23-2:4)    
A. A desire to be kind (II Corinthians 1:23-24). 
1. (vs. 23).  In this verse Paul said “Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.”  Paul told the Corinthians that he had planned to visit them (see I Corinthians 16:5-7), and here he gives the reason why he “came not as yet unto Corinth” as he planned.  Paul said that the reason was “to spare you.”  In other words, he put off visiting them because he hoped that they would obey his instructions given in his first two letters and avoid a painful confrontation (as already noted, the first letter has been lost and the second letter is actually I Corinthians).  The church needed to straighten out some moral and spiritual issues (see I Corinthians 1:10-13; 5:1-9; 6:1-8; 7:1-9; 9:1-6; 11:17-34; 14:1-12; 16:1-2), so Paul waited until these issues were addressed before going back to Corinth.  He felt that if he went to Corinth when he planned, he would have to rebuke them severely for not correcting the behaviors he addressed in his first two letters.  He wanted to “spare” them of that.  To show that he was telling the absolute truth about delaying his coming, Paul said “Moreover I call God for a record upon my soul.”  With this oath, Paul was staking his own soul on the truthfulness of what he was telling them.  It was important for the apostle to uphold his integrity.  Note:  Paul didn’t enjoy correcting the conduct of the Corinthian church, but sometimes it’s necessary for those in authority to administer discipline.  However, anyone who enjoys it just for the sake of disciplining others is probably venting anger or frustration rather than desiring the good of the offender.
2. (vs. 24).  Here, the apostle continued to say “Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.”  As an apostle with apostolic authority, Paul could deal with the Corinthian believers in direct ways.  With the phrase “Not for that we have dominion over your faith” Paul wanted his readers to know that any rebuke or discipline was not to be taken as him and his companions exercising lordship over them.  He didn’t “have dominion” (or he wasn’t the master) over their “faith.”  Instead, Paul said he and his companions wanted to be seen as “helpers of your joy.”  He didn’t want to be an authoritative disciplinarian, but a kind helper bringing them joy instead of resentment toward him.  The phrase “for by faith ye stand” means that Paul knew that they were people of faith and he wanted them to act like it by being obedient to his instructions. 
B. A desire to be positive (II Corinthians 2:1-2).  
1. (vs. 1).  In this verse, Paul went on to say “But I determined this with myself, that I would not come again to you in heaviness.”  As noted in the background above, Paul visited Corinth after writing I Corinthians and it turned out to be a painful visit.  As a result, the apostle said “I determined this with myself, that I would not come again to you in heaviness.”  He didn’t want a repeat of his previous visit so he committed himself not to visit his friends in Corinth and “come again to you (them) in heaviness.”   The term “heaviness” can mean great inward pain, grief and sorrow.  Paul didn’t want to experience this again, so he chose to delay his coming to Corinth.            2. (vs. 2).  Here Paul posed a question: For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?”  This question Paul was asking related to his decision to delay his coming.  He believed that if he returned at that time he would have to rebuke the believers again causing more hurt for both the Corinthians and himself.  So, to support his reasoning for not coming when he had planned to, Paul was saying “If my coming to you now makes you “sorry” or sad, who is going to make me “glad” or happy except you whom I have “made sorry” or sad?  Paul didn’t want to make the Corinthians sad again because he needed them to be encouragers.  By making them sorry, they wouldn’t be able to give him joy.  If Paul had visited this church when he intended to, there would have been unpleasantness for everybody, Paul included, because of the Corinthians’ failure to correct their behavior.  When he did come to visit them again, he wanted it to be a time of rejoicing not grief. 
C. A desire to be joyful (II Corinthians 2:3-4).
1. (vs. 3).  In this verse the apostle said “And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.”  The phrase “And I wrote this same unto you” refers to a letter Paul had written to them instead of coming to them.  A clearer translation of this verse could be: “That’s why I wrote as I did in my last letter, so that you will get things straightened out before I come. Then, when I do come, I won’t be made sad by the very ones who ought to give me greatest joy. I felt sure that your happiness was so bound up in mine that you would not be happy either unless I came with joy.”  Paul certainly wanted joy for himself, but he wanted it for his readers as well.  As members of the same body, the body of Christ, his joy and their joy were closely related just as their sufferings were (see I Corinthians 12:26
2. (vs. 4).  Paul continued to say in this verse “For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.”  The word “For” connects this verse with the previous verse 3.  The apostle had written the letter mentioned in verse 3 with “much affliction and anguish of heart” meaning that it was very difficult for him to write it.  It was so hard for him to write that letter that he did it “with many tears.”  He knew that the letter would be painful for the Corinthians to read, but he said that his intention was “not that ye should be grieved.”  Paul didn’t intend to hurt them but to correct them.  The intent of the letter as Paul said was “that ye might know the love which I have more abundantly unto you.”  It was out of abundant or great love for these believers that prompted the apostle to write to them to correct the church’s problems. 

IV. THE APPLICATION OF CHRISTIAN LOVE (II Corinthians 2:5-11)      

A. Grief (II Corinthians 2:5).  Now Paul says “But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.”   This verse is difficult to interpret, but it seems that someone in the church at Corinth had done something wrong that made Paul’s earlier visit to the city painful.  We aren’t told who the person was or what he did but the phrase “But if any have caused grief” indicates that Paul saw what this person had done as being wrong.  Although the “grief” that the person caused affected the whole church, Paul said that it only grieved him “in part: that I may not overcharge you all.” In other words, he didn’t want to “overcharge” or exaggerate the grief that person had caused him or them.           
B. Forgiveness (II Corinthians 2:6-7).
1. (vs. 6).  Paul went on to say “Sufficient to such a man is this punishment, which was inflicted of many.”  Again, if this verse refers to the man guilty of incest in I Corinthians chapter 5, Paul had exhorted the believers to deal with him by putting him out of the congregation.  But whether Paul is speaking of that person or someone else who had committed a wrong in the church, the text indicates that the discipline the church had carried out was successful and the person had repented.  This is what Paul meant by “Sufficient to such a man is this punishment.”  The phrase, “inflicted of many” means that the discipline was carried out by the whole church.  Since the “punishment” or discipline imposed on the sinner by the church had accomplished its intended purpose, which was repentance, now the individual was to be restored to the fellowship of the church.
2. (vs. 7).  Here Paul continued to say “So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.”  Since the sinner had responded positively to the church discipline, Paul said “contrariwise ye ought rather to forgive him, and comfort him.”  In other words, instead of continuing the discipline, the church needed to “forgive him, and comfort him.”  Included in the act of forgiving the sinner is restoring him or her to fellowship.  The word translated “comfort” means coming to the aid of someone to provide help, especially in terms of encouragement and exhortation.  The help provided includes restoring the repentant sinner to fellowship.  If the church fails to show love and forgiveness, after true repentance takes place, Paul said that the repentant sinner may be “swallowed up with overmuch sorrow.”  The word Paul used for “swallowed up” means “to take huge gulps of liquid that result in drowning.”  Instead of pushing the sinner further down, the church was to reach out and restore him (see Galatians 6:1). 
C. Love (II Corinthians 2:8-9). 
1. (vs. 8).  Now Paul says “Wherefore I beseech you that ye would confirm your love toward him.” The term “Wherefore” refers back to the previous verse where the church was to forgive the sinner.  So that the repentant sinner would not be overcome with sorrow, Paul said to the church “I beseech” or “urge” you to “confirm your love toward him.”  The Greek term for “confirm” means to ratify or validate and was used for validating a formal document.  In the context of this lesson, “confirm” suggests that the church in Corinth as a whole was to make a formal decision affirming their love.  Just as they had taken formal steps to discipline the offender, they were to take formal steps to confirm their love as well.
2. (vs. 9).  In this verse the apostle says “For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.”  In other words Paul was saying, “Part of the reason why I wrote to you was to test you and see if you obey in everything.”  Again, Paul refers to a previous letter written not only to instruct them, but to test the depth of their commitment to Christ by being “obedient in all things.”  If they obeyed his instructions to discipline the sinning brother, and they did, Paul felt that he could conclude that they would also obey his instructions to restore this person back into the church’s fellowship.
D. Victory (II Corinthians 2:10-11).             
1. (vs. 10).  Now Paul says “To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ.”  Forgiveness was absolutely essential for all concerned---the repentant sinner, Paul and each member of the Corinthian church.  The apostle stated that anyone that these believers forgave, so did he.  And if he had anything to forgive a person for, Paul said “for your sakes forgave I it in the person of Christ.”  The phrase “in the person of Christ” most likely means that since Paul was in Christ as all believers are (see Romans 8:1; 12:5; 16:7; I Corinthians 1:2; 3:1; II Corinthians 1:21; Galatians 2:20), he had forgiven this person because of his identification with Christ who had also forgiven him.
2. (vs. 11).  Our final verse says “Lest Satan should get an advantage of us: for we are not ignorant of his devices.”  Here Paul stresses why it’s so important to forgive. It was important to forgive in order to prevent Satan from getting an “advantage of us” or outsmarting us.  The phrase “for we are not ignorant of his devices” means that we know what he is trying to do.  The devil is clever and we must always be alert to his devices.  If Satan can get us to be unforgiving, he can ruin our mutual love for one another.  Our worship then becomes worthless.  Also, when we fail to forgive we are denying the sign that the Lord Jesus said would cause all men to know that we are His disciples.  That sign is the love we have for one another (see John 13:35).  Note:  Paul wanted the believers at Corinth to be aware that if they failed to forgive the sinning brother, his Christian growth could be hindered and the church’s ministry wouldn’t be effective.  This is always the case when a church disciplines a member.  Once the sinning brother or sister has repented and asked for forgiveness, the church must forgive and restore the person to full fellowship.  If the offender is not restored to fellowship, he or she could lose heart and give up trying to live for Christ.  In addition, the church would gain a reputation for being unforgiving, an attitude that is contrary to God’s Word (see Ephesians 4:32).  Most importantly, we must remember that Jesus declared that if we don’t forgive others for their wrongs, our heavenly Father won’t forgive us for our wrongs (see Matthew 6:14-15).
     

                           

V. Conclusion.  Forgiving others should be natural for the mature Christian.  The next time you’re tempted to feel hurt, hold on to a grudge, or hold some word or deed against someone, remember that God has graciously forgiven you.  The hurt you experience is an opportunity to do what God does---forgive.  Decide to honor the Lord and His forgiveness toward you by being a loving and forgiving person yourself.