Jarl Waggoner's Articles

Notes on the International Sunday School Lessons

Spring 2000

by Jarl K. Waggoner

Lesson 1 - I Cor. 1:1-17

Background - For background information on city of Corinth and the church there, see Boyer, For a World Like Ours (pp. 13-20); NIVBC (606-608); Unger, Archaeology and the NT (pp. 242-247).

1:1 - "Sosthenes" - This may be the former synagogue ruler at Corinth (Acts 18:17), though there is no way of knowing this for sure.

1:2 - "sanctified" = set apart (cf. Vine's, 545-6).

1:4 - "which is given" - better translated "which was given," and thus a reference to their salvation (Boyer, 24; Robt , Word Pictures, IV:70; cf. NASB).

1:5 - "utterance" = the special ability to speak forth the truth. In this case, it is a spiritual gift (Boyer, 24) or a term that encompasses various speaking gifts (BKC, 508).

1:5 - "knowledge" - probably refers to the spiritual gift of "being able to apprehend the truth" (Boyer, 24).

1:6 - "confirmed" = make stable; make strong (Robt., IV:71; Boyer, 25).

1:7 - "waiting" - refers to eager expectation (Vine's, 663 #2; Robt., IV:71; cf. NIV; NASB).

1:8 - "confirm" - see vs. 6 above.

1:8 - "blameless" - "It is a legal term which meant literally, 'not called in,' not called into court, not to have a charge or accusation placed against them, 'unaccused.' It does not carry the sense of having no blame, or having no sin; but rather that there is no charge placed against them. This is the condition of one who is justified by his faith in the Lord Jesus Christ" (Boyer, 25; cf. Vine's, 68-69 #6).

1:10 - "perfectly joined together" - means to perfect, make complete, or restore to former condition. It is used of mending nets (Matt. 4:21) and restoring those caught in fault (Gal. 6:1) (BAG, 418; Morris, 1 Corinthians, 39).

1:11 - "contentions" = strife, quarreling, bickering. The same word is translated "variance" in Gal. 5:20 (BAG, 508; Morris, 39).

1:12 - "I am of Paul . . . " - Some commentators believe Paul arbitrarily substituted his and Apollos's names for the real church leaders here in order to avoid embarrassment (cf. 1 Cor. 4:6). This is possible but most seem to prefer a literal understanding (cf. BKC, 508; Boyer, 29-30).

1:13 - "Is Christ divided?" - This refers either to Christ's body, the church (BKC, 508) or to Christ Himself (Boyer, 31; Morris, 41). Probably the latter is preferred by most.

Lesson 2 - I Cor. 2:1-16

2:3 - "weakness" - may describe either physical weakness or discouragement (cf. JFB, 6:287; Morris, 52).

2:3 - "fear . . . trembling" - probably in the sense of "fear in the light of the task committed to him" (Morris, 52; cf. NIVBC, 613; JFB, 6:287).

2:4 - "demonstration" - "'a technical term for a proof drawn from facts or documents'" (Boyer, 37); "the most rigorous proof" (Morris, 52; cf. Vine's, 158). Used only here in the NT.

2:6 - "perfect" = mature (Vine's, 466 #1). The question is whether the mature here is a reference to any and all Christians (NIVBC, 613) or only to mature Christians (JFB, 6:287-288). The former sees the mature contrasted with the unsaved as suggested by verse 6; the latter see them contrasted with both the unsaved and the "babes" of 3:1. There is certainly no consensus among conservative commentators.

2:7 - "mystery" - "The word refers, not to something which is mysterious or hard to understand, but rather something which is known only by revelation" (Boyer, 39; cf. Morris, 55; Robt., IV:82; EDT, 741-742).

2:9 - "As it is written" - The OT source of this quotation is unclear. Similar expressions are found in Isa. 64:4, 52:15, and 65:17. The quote may be a combination of these (Robt., IV:85) NIVBC (614) suggests "it is written" "may mean here 'to use the language of Scripture' or 'to speak generally from Scripture.'"

2:9 - "eye hath not seen" - the idea seems to be that God's wisdom is not discernible by mere human perception (eye, ear, heart) but is revealed to believers by God's Spirit (vs. 10).

2:12 - "spirit of the world" - "probably a reference to the wisdom of this age in verse 6" (Robt. IV:87).

2:12 - "spirit which is of God" = the Holy Spirit. The point is that the person who possesses the Holy Spirit can receive revelation from God (Boyer, 39).

2:13 - "comparing spiritual things with spiritual" - Various translations are possible (cf. NASB; NJB; NRSV). Most translators and commentators seem to agree, however that "combining" is better than "comparing" (Morris, 59; Robt., IV:88; NASB). But what is being combined? See Morris (59) and BKC (510) for various suggestions. Most seem to opt for the idea being that of combining spiritual thoughts with spiritual words. The NIV presents this idea well with: "expressing spiritual truths in spiritual words." Boyer (40) puts it this way: "using Spirit-taught words to express Spirit-given truth."

2:14 - "natural man" - i.e., unregenerate man. The term itself means "pertaining to the soul." It describes "the unregenerate man at his very best, but a man who is limited to the realm of the soul. His spirit, that part of him which is capable of communion with God, is dead, unresponsive; it does not function" (Boyer, 41).

2:14 - "discerned" = to examine, judge, scrutinize. It was "used in a legal sense of the preliminary examination prior to the main hearing" (Morris, 60; cf. Vine's, 336, B#2). The same word is translated "judgeth" and "judged" in verse 15.

Lesson 3 - I Cor. 4:1-16

4:1 - "ministers" = servants. Originally, it referred to subordinate rowers on a galley ship (Trench, Synonyms of the NT, 33-34; Boyer, 53). It "stresses subordination and responsibility to a superior" (BKC, 512).

4:1 - "stewards" = the overseer of an estate; an administrator. "He was set over others . . . But he was also subject to a master, and must render account of himself" (Morris, 74).

4:3 - "judged" - See on 2:14 above.

4:4 - "I know nothing of myself" - The meaning is better conveyed by NASB's "I am conscious of nothing against myself" and NIV's "My conscience is clear."

4:4 - "justified" = acquitted of a charge, declared "not guilty" (Morris, 76). A clear conscience does not necessarily prove one's innocence, for self-examination can be flawed. Only God's judgment is fully trustworthy.

4:6 - "transferred to myself and Apollos" - Some see this transfer or substitution as relating specifically to 1 Cor. 1:12; others relate it to the more immediate context. BKC (512) gives good statement of the basic idea (cf. Morris, 77).

4:6 - "for one against another" - i.e., to favor, or elevate, one leader is to set oneself against another. This was a reference to their party spirit (cf. Boyer, 55).

4:7 - "maketh thee to differ" = to regard as superior (cf. NASB; Morris, 78; Robt., IV:105).

4:9 - "appointed to death" - i.e., condemned (cf. Morris, 80; WBC, 1236).

4:12-13- NIV translation makes verse much clearer.

4:13 - "filth . . . offscouring" - They words are synonyms. See Morris (82) and Vine's (237, 443).

4:15 - "instructors" = tutors. The tutor was a slave who had oversight of his master's son (Vine's, 329; Morris, 83).

Lesson 4 - I Cor. 5:1-13

5:1 - "commonly" - "actually" (NIV; NASB; NKJV; NRSV); "widely" (NJB). See Robt. (IV:111); JFB (6:295).

5:1 - "fornication" - a general term for sexual immorality (Boyer, 58; Morris, 86).

5:1- "one should have" - "The tense implies a continuing relationship. The word implies some official relationship. It is used in Greek generally and in the New Testament particularly to refer to the marriage relation" (Boyer, 58).

5:1 - "his father's wife" - The expression probably indicates that this was not his mother but rather his stepmother (Morris, 86). Whether his father was dead, divorced, or still legally married to her is not stated.

5:2 - "puffed up" - i.e., arrogant, proud (cf. NASB; NIV). They were "puffed up" in spite of, not because of, the shameful situation (Boyer, 59).

5:3-5 - See Morris (87) for discussion of the grammatical difficulties. Paul's instruction probably should be understood as follows: (1) "In the name of . . . Christ" presents the basic authority for the action. (2) "gathered together" indicates an official meeting of the congregation. (3) "my spirit" indicates Paul will be present in spirit by virtue of his expressed judgment. (4) "with the power of . . . Christ" recognizes that the action taken is by the authority of " Christ (Boyer, 60; NIVBC, 621). Boyer (60) summarizes: "Thus, the authority to take disciplinary action against a wayward member must rest on the authority of the Lord Jesus Christ himself, and is to be exercised in an officially called congregational meeting at which there is present the voice of the apostle through the Word of God, and the conscious presence of the Lord Jesus Christ himself as head of the church."

5:5 - "deliver . . . unto Satan" - This is an unusual expression, found elsewhere only in 1 Tim. 1:20. Most commentators agree, however, that it refers to excommunication from the church, that is, committing the man to the realm of Satan, which is outside the church (cf. NIVBC, 621; Morris, 88).

5:5 - "for the destruction of the flesh" - While "flesh" here could be understood as "fleshly desires," or "sinful nature" (NIV), it is probably best seen as a reference to the physical body. "Destruction of the flesh has been taken in the moral sense of the annulment of the fleshly appetites. Destruction is too severe for this view, although, of course, discipline is to be remedial. It is probably better to see here the thought of bodily chastisement, to which persistent sin leads" (WBC, 1237; cf. Morris, 88-89; NIVBC, 621). This is reinforced by the fact that "flesh" is contrasted with spirit. The idea then is that the man is to be excommunicated, which will lead to chastisement, and hopefully to repentance. Some believe II Cor. 2:5-8 refers to this man's restoration to fellowship. (Note: Although most people assume that the man here is a Christian, that is nowhere stated. Clearly he was a professing Christian, but it may well be that he was not saved. Beware of dogmatic statements in this regard. The church was to act on the basis of the situation whether they believed the man was truly a Christian or not.)

5:6 - "a little leaven" - A proverbial saying that also appears in Gal. 5:9. "Leaven" is translated "yeast" in NIV, NRSV, NJB. While "yeast" may not be the exact equivalent of "leaven" (cf. Stein, Luke, 346; Morris, Luke, 227-228), the two work in the same way.

5:7 - "Purge out" - The ritual of ridding the house of leaven prior to the Feast of Unleavened Bread provides the picture for Paul's exhortation (cf. TDNT, 2:903; Morris, 90).

5:7 - "ye are unleavened" expresses the spiritual condition of the believers. "The implication is that they have no business to be re-introducing the old yeast" (Morris, 90; cf. WBC, 1237).

5:7 - "Christ our passover" - The Passover (cf. Ex. 12:1-28) prefigured Christ as God's Lamb, who would take away the sin of the world by his sacrifice" (WBC, 1237). NIV translates "Passover lamb" to clarify (cf. NRSV).

5:8 - "keep the feast" - The context makes it clear that this is not meant in a literal sense. It means, "Let us live the Christian life in holy consecration to God. . . . This means, . . . that we are to live not with the old yeast of malice and wickedness, but on the basis of the unleavened principles of sincerity and truth" (NIVBC, 621).

5:9-11- The essence of Paul's directive here is this: "Paul's admonition had said, 'Do not associate with fornicators. . . . He did not mean absolutely or completely with respect to sinners of the world. He did mean absolutely with respect to professing Christians who were sinners" (Boyer, 64; cf. WBC, 1237). This would mean that they were to more fully separate themselves from a professing believer who practiced immorality than from an immoral pagan. Indeed, this seems to be supported by the context. Some, however, suggest that Paul was saying that his prior directive simply meant that the immoral were not to continue as part of the church (NIVBC, 621-622).

Lesson 5 - I Cor. 7:1-5, 8-16

7:1 - "good not to touch a woman" - NIV: "not to marry." "Touch" means to have sexual relations with. In the context, it refers to marriage. Celibacy thus is described as "good," or honorable, which, of course, does not mean necessary or morally better than marriage (Morris, 105; Boyer, 76).

7:2 - "to avoid fornication" - See NIV and NASB translations. The idea is that in view of all the immorality in Corinth, marriage might be best (cf. NIVBC, 625).

7:3 - "render due benevolence" - lit, keep paying his debt. It is "a euphemistic expression for the obligation of carrying on the sexual responsibilities of the marriage relationship (Boyer, 77).

7:8 - "unmarried . . . widows" - The "unmarried" are probably both men and women. "Widows" refers only to women. They are probably singled out because of the church's special responsibility to them (cf. 1 Tim. 5:9-10; Morris, 108).

7:9 - "let them marry" - An imperative (cf. Robt., IV:126).

7:10 - "command . . . the Lord" - This was a command given by the Lord during his earthly ministry (cf. Matt. 5:32; 19:3-9; Mark 10:6-9). "For a married couple to stay together is not just 'good'-it is commanded by the Lord" (NIVBC, 626).

7:10-11-"depart . . . put away" - These represent two different Greek words, both meaning divorce. The variation is probably stylistic (BKC, 518).

7:10-11- In relation to divorce and remarriage, there are those who see this permitted under certain biblically defined circumstances. Others allow no room for divorce and remarriage. Discussions of the issue and various positions can be found in EDT (323-326) and Geisler, Christian Ethics (277-292).

7:12 - "believeth not" - Paul had in mind a situation in which one of the marriage partners has become a Christian. He does not allow for believers marrying unbelievers (cf. I Cor. 7:39; II Cor. 6:14).

7:14 - "sanctified" - The basic meaning of the word is "to set apart." The basic thought, Morris says (110), is that of relation to God. As to the meaning of this verse, there are several different and, in some cases, overlapping, interpretations: (1) The meaning is that "the Christian spouse was a channel of God's grace in the marriage. Within the 'one flesh' relationship the blessing of God which came to the Christian affected the family as a whole. . . . It is in this sense that the unbelieving spouse was sanctified and the children were holy" (BKC, 518). (2) "The Christian partner should think of the truth that the Lord can use him or her as a godly, holy influence . . . and in helping that family to be consecrated to God. . . . The tense of the verb stresses that the unbeliever who is in a Christian family has already become and continues to be a part of a family unit upon which God has his claim and which he will use for his service. The same is true of children born in such a family. They are 'holy' and not 'unclean'-i.e., not spiritually separated from God, as is the case in unbelieving families" (NIVBC, 627). (3) Perhaps the most simple explanation is that Paul simply meant that "the union is lawful and confers privilege on the members . . . privileges such as the protection of God and the opportunity of being in close contact with one in God's family. This might ease the path to conversion for the unbelieving" (WBC, 1240; cf. Robt., IV:128; Boyer, 80).

7:15 - "under bondage" = enslaved (Robt., IV:128). The question that is debated is to what is he or she no longer bound? There are at least three interpretations. (1) It means the deserted one is free from the obligation to preserve the marriage (Boyer, 80). (2) It means the deserted one is "not bound to renounce the faith for the sake of retaining her husband" (JFB, 6:301). (3) It means the deserted one is free to remarry (Morris, 111; BKC, 518). Number 2 does not seem to be widely held. Number 3 reads into Paul's words in this text.

7:15 - "God has called us to peace" - WBC (1240) summarizes the two common interpretations of this statement: "Some interpreters feel that Paul here encourages the believer to permit the separation in the interests of preserving peace, if the unbeliever desires to depart. There might be war otherwise! On the other hand, Paul's thought may be that separation should be prevented if at all possible, since that would disrupt the peace of the marriage union."

7:16 - "For what knowest thou?" - This verse has been understood in two completely opposite ways. Some believe it explains that there should be no separation because the unsaved spouse's salvation may be accomplished through the testimony of the Christian (WBC, 1240; BKC, 519). Others take it to mean that separation under the circumstances outlined in the previous verses should be willingly agreed to since there is no guarantee that the unbeliever will be converted (Morris, 111).

Lesson 6 - I Cor. 8:1-13

Background - The issue of eating meat that had been sacrificed to idols confronted the Corinthians at several points: (1) when eating in pagan temples, which were used as public, social gathering places; (2) when buying meat in the marketplace; and (3) when invited to meals by non-Christians. See Boyer (85-87); NIVBC (630); BKC (521).

8:1 - "we all have knowledge" - Many believe Paul was quoting the Corinthians themselves. While this statement was true, it "required qualification" (BKC, 521), for they did not possess full knowledge (cf. vss. 6-7).

8:6 - "we in him" - NASB: "we exist for him (the Father)"; NIV: "for whom we live."

"we by him" - NASB: "we exist through him (Christ)"; NIV: "through him we live."

These two phrases probably refer to the new creation-i.e., the goal of the new creation (the church) is to glorify God; the Agent responsible for the new creation is Christ (cf. II Cor. 5:17). The phrases are parallel to "of whom are all things" and "by whom are all things," which speak of the first creation. God is the source of the first creation; and Christ is Agent of that creation (cf. Col. 1:16; WBC, 1242; Morris, 126-127).

8:7 - "conscience of the idol" - Modern versions and commentators agree this is not the correct reading. Rather, it should read, "by reason of being long accustomed to idols." The meaning is: "from their pre-Christian days they were so accustomed to thinking of the idol as real that they could not completely shake off such thoughts" (Morris, 127).

8:9 - "stumblingblock" - See Vine's (440, "offence" #2).

8:10 - "emboldened" - The Greek word literally means to build up, or edify, and is used in a positive sense in all other NT uses, including I Cor. 8:1 (Boyer, 89; Morris, 129). Here it means to be encouraged to sin (cf. NJB; NRSV).

8:11- "perish" = to ruin or destroy (BAG, 94). It can refer to physical death or eternal destruction. It has been interpreted in several ways. (1) It refers to some temporal spiritual harm: "weakening the faith and ruining the Christian life of a fellow believer" (NIVBC, 632; cf. Morris, 129). (2) It refers to physical death that can be brought on by violation of his conscience if he persists in it (WBC, 1242). This is usually combined with the idea in number 1 (BKC, 522). (3) Some Arminians undoubtedly believe it refers to loss of salvation. (4) Boyer (90) argues that the word is never used of temporary damage in this life. He suggests it refers to professing Christians in the church who were not saved. "By being emboldened to sin against their conscience, [they] are turned aside from that genuine surrender to Christ, and thus perish eternally."

8:13 - "offend" = to ensnare, trap (Vine's, 442; Morris, 130).

Lesson 7 - I Cor. 12:4-20, 26

12:7 - "profit withal" = "for the common good" (NASB; NIV).

12:8 - "word of wisdom . . . word of knowledge" - Note that NIV translates "message" rather than word. The "word of wisdom" is probably the ability to communicate spiritual wisdom, the "deep things of God" (EDT, 1045; KJV Par., 2317). "Word of knowledge" is probably the ability to communicate truth of a more practical nature (WBC, 1250; BKC, 533). The distinction is not altogether clear, though one writer says, "They are distinguished in that the former has in mind exposition of truths dealing with the being and nature of God and the latter, the experiential and personal knowledge of God. Where one promotes sound theology, the other promotes sound living" (KJV Par., 2317). WBC (1250) believes both gifts were temporary.

12:9 - "faith" - This gift is distinct from the faith that characterizes all Christians. It is "probably an unusual measure of trust in God beyond that exercised by most Christians" (BKC, 533; NIVBC, 641).

12:9-10-"healing . . . miracles . . ." - It is probably the position of most writers that the miraculous sign-gifts were temporary and ceased to exist with the passing of the apostles (cf. II Cor. 12:12).

12:10 - "prophecy" - There is considerable controvery over the nature and limits of this gift. Ryrie (The Holy Spirit, 85-86) notes that there is both a general and a limited sense to the word. "In a general sense it means to preach; thus, generally speaking, preaching is prophecy, and the preacher is a prophet in that he speaks the message from God. But the gift of prophecy included receiving a message directly from God through special revelation . . . The content of the message may have included telling the future . . . but it also included revelation from God concerning the present." Ryrie and many others believe this gift was temporary (cf. WBC, 1250; KJV Par., 2318). Some limit prophecy to the idea of "forthtelling" as opposed to "foretelling." They, along with others, see the gift as continuing to the present.

12:10 - "discerning of spirits" - This is the ability to "differentiate the Word of God proclaimed by a true prophet from that of a satanic deceiver" (BKC, 533; cf. EDT, 1044).

12:10 - "tongues" - There is no consensus among commentators on the nature of tongues. Some believe they were ecstatic utterances, not human languages (Morris, 172-173). Many commentators believe they were known foreign languages that the speaker had not learned (cf. WBC, 1250; BKC, 533). Boyer (124-131) has a good discussion of the various questions surrounding the gift of tongues.

12:13 - "baptized" - "Baptism in the New Testament is an initiatory rite, a symbolic ritual which introduces us into a new relationship. By this baptism, we are introduced into and become a member of the body of Christ, the church. The Spirit is not the baptizer but the instrument or means of this baptism. When we receive the Spirit, 'made to drink (i.e., partake) of the Spirit,' we then possess the same life-giving Spirit that is in Christ. By receiving Him, we are identified with Christ and become part of His body" (Boyer, 115). The initial baptism of the Spirit occurred on the Day of Pentecost (Acts 1:5; cf. 2:1-6; 11:15-16).

Lesson 8 - I Cor. 15:20-27, 35-45

15:20 - "firstfruits" - The first fruits were offered to the Lord in thanksgiving for the coming harvest that the first fruits (grain) promised (cf. Lev. 23:10-14). Christ's resurrection was the promise that His people will one day be resurrected. His resurrection occurred on the Sunday following Passover, which was the day the first fruits were offered.

15:20-22 - Apparently some believe the resurrection of the dead spoken of in these verses refers to the resurrection of all people. Most commentators, however, apply the verses to the resurrection of believers only, those who are "in Christ" (cf. NIVBC, 651; WBC, 1256).

15:23 - "order" = to arrange, rank; a military term (Robt., IV:191).

15:24 - "then" - See WBC (1256-157) for meaning of word. See BKC (544) and NIVBC (652) for discussions of interpretation.

15:24 - "end" - Some believe this describes a third stage of resurrection, that which involves the resurrection of the unsaved (Rev. 20:5ff; Boyer, 141-142). Others believe it refers simply to the end of the kingdom, when Christ's kingdom will merge with the eternal kingdom of God, without reference to the resurrection of the wicked (WBC, 1257). See Pentecost (Things to Come, 404-406) for discussion.

15:24 - "put down" = render null and void, inoperative (BAG, 418; Morris, 216).

15:26 - "destroyed" - This is the same word translated "put down" in verse 24.

15:27 - "He" refers to God the Father (Morris, 217).

15:35 - Paul states and then begins to answer two questions here: How? (answered in vss. 36-41) and With what body? (answered in vss. 42-49). "These questions apparently reflect, not the wonder of an honest seeker after the truth, but the questionings of those deniers of the resurrection who were seeking to show that it was unreasonable" (Boyer, 143).

15:36 - "except it die" - The point is simply that there can be no resurrection until there is death (Boyer, 143; WBC, 1257).

15:37 - "not that body that shall be" - The result of resurrection is a change, just as the plant that grows from a seed is different from the seed. The resurrection body will not be "the same body in its physical make-up" (WBC, 1258).

15:38 - "to every seed his own body" - cf. NIV translation. The point he is making is that there is a continuity between the earthly body and the resurrection body. Though there are differences between the two, one's personal identity is preserved in the resurrection body (WBC, 1258; Hoyt, The End Times, 204).

15:39-42 - The variety of bodies, earthly and celestial, are used as an illustration. Several interpretations as to what exactly it illustrates have been offered. (1) It illustrates the differences between the natural body and the resurrection body, which are enumerated in vss. 42-44 (BKC, 545; Morris, 225). This is probably the most common idea and perhaps the most natural. (2) It illustrates that "God can take similar physical material and organize it differently to accomplish his purpose" (NIVBC, 653). This is very close to number 1, and , in fact, may simply be another way of saying it. (3) It illustrates that the "new body will be suited to the new conditions" (Boyer, 144).

15:42 - "incorruption" = incapable of decay or destruction, imperishable (Boyer, 144).

15:43 - "dishonour" - JFB (6:331) says this answers to "our vile body" (Phil. 3:20), that is, the body is "liable to various humiliations of disease, injury, and decay" (cf. Chafer, Systematic Theology, 2:158).

15:44 - "natural body . . . spiritual body" - The substance of the two bodies is not in view here. Rather, the natural body is one suited to the present world; the spiritual body is one suited to life on the level of the Spirit. "Our present body is of the earth and suited to habitation on the earth. Our resurrection body will be fashioned after the pattern of the Lord from heaven, and suited to a life in heaven" (Boyer, 144). See also Morris (227-228), WBC (1258), Hoyt (205-206).

15:45 - "first man Adam . . . last Adam" - The point is that "from Adam we received our present, natural bodies. From Christ, by way of resurrection, we shall receive our spiritual, heavenly bodies. Christ, the last Adam, was made a quickening (life-giving) Spirit when he was raised from the dead . . . Before resurrection He too had a natural body" (Boyer, 144-145).

Lesson 9 - I Cor. 12:31-13:13

12:31 - "covet earnestly" = be zealous for (Morris, 180). The verb form is plural and probably suggests that the command is directed to the church as a whole rather than to individuals.

12:31 - "best (greater) gifts" = the gifts Paul ranked highest (cf. vss. 10, 28-30). "The best gift is that which benefits the most, that which edifies the church, that which contributes most to the common good of the body" (Boyer, 117).

12:31 - "a more excellent way" - Most believe this is the way of love described in chapter 13 (cf. WBC, 125; NIVBC, 643; Robt., IV:175), though Morris (180) disagrees.

13:1 - "brass . . . cymbal" - See Morris, 182.

13:4 - "suffereth long" = patient, slow to anger (Vine's, 377).

13:5 - "not easily provoked" - "easily" is not in Greek text. "Provoked" means roused to anger (Vine's, 496).

13:5 - "thinketh no evil" - NIV: "keeps no record of wrongs"; NASB: "does not take into account a wrong suffered." "Thinketh" means to take account of. See Robt. (IV:178); Morris (184).

13:7 - "beareth" = to protect by covering (Vine's, 53 #11; cf. Morris, 185. NIV: "always protects."

13:7 - "believeth all things" - i.e., ready to see the best in others (Morris, 185), not suspicious (WBC, 1252).

13:7 - "endureth" - See TDNT, IV:581-582, 586. It describes an active resistance to external forces.

13:8 - "faileth . . . fail . . . cease . . . vanish away" - Note that "faileth" and "fail" represent two different Greek words. "Fail" and "vanish away" translate the same Greek word, which means to make inoperative and is in the passive voice. "Cease" is in the middle voice, indicating that tongues-unlike prophecy and knowledge-will make itself cease, or automatically cease of themselves (Robt., IV:179). See Ryrie (The Holy Spirit, 91-92) for argument that tongues will cease before prophecies and knowledge (cf. Smith, Tongues in Biblical Perspective, 72-92). As to when these gifts (at least prophecy and knowledge) cease, see on 13:10 below. The point is that love, unlike these gifts, is permanent.

13:10 - "perfect" - The three interpretations of this are: (1) the completion of the canon of Scripture; (2) the Lord's second coming; (3) the eternal state. See BKC (536) for discussion. Most seem to prefer number 2 (cf. WBC, 1252; NIVBC, 644).

13:13 - "faith, hope, charity" - See BKC, 536 for discussion of whether faith and hope are being set alongside of love as eternal. The point is to show the preeminence of love over the spiritual gifts.

Lesson 10 - II Cor. 2:4-17

Background - For background and chronology, see Kent (A Heart Opened Wide, 16-18) and BKC (551-552).

2:4 - "I wrote unto you" - The prior letter referred to here has been assumed to be I Corinthians by many older commentators (cf. JFB, 6:340). Most commentators now identify it with a letter written after I Corinthians, which we do not have (Kent, 17; WBC, 1265-1266; BKC, 552).

2:5 - "any have caused you grief" - Those who identify the "severe letter" (vss. 3-4) with I Corinthians usually identify the offender mentioned here with the man described in I Corinthians 5. The more common view today is that it was "someone who resisted Paul's authority on his painful visit" (Kent, 46).

2:5 - "that I may not overcharge you all" - See Tasker (Second Epistle of Paul to the Corinthians, 52-53) for discussion of this difficult expression. "Overcharge" means to weigh down, burden (BAG, 290). Modern translations and commentators agree that "you all" goes with "grieved" rather than with "overcharge" (cf. NIV; NASB; NKJV; NRSV). The phrase thus can be understood to mean either (1) that Paul did not want to exaggerate, or overstate, the grief the Corinthians (or perhaps he himself) had experienced-it was only "in part"; or (2) that he did not want to overburden the offender with too much blame-after all, the grief was only in part (cf. Robt., IV:216; Kent, 47; WBC, 1266; JFB, 6:341).

2:7 - "forgive" = to act graciously toward (Vine's, 251 #2; Kent, 47).

2:9 - "that I might know the proof of you" - By forgiving their disciplined member, the Corinthians "would afford Paul further evidence of the church's willingness to acknowledge his divinely given authority. By reproving the offender after hearing the 'severe letter,' they had already stood the test and proved their loyalty to the apostle in all respects . . . Now by ending the punishment, they would be doing the same" (NIVBC, 667).

2:10 - "whom ye forgive . . . I forgive" - Paul aligned himself with the Corinthians in forgiveness, saying he would forgive anyone they forgave. He than stated that he had already forgiven the offender. He may have been ratifying their decision to forgive the man-a decision he trusted they would make or had already made (cf. NIVBC, 668; Kent, 49); or he may have simply been assuring them that he would sanction their act of forgiveness (JFB, 6:341); or he may have been implying that since they were one with Paul, they too should forgive the man (cf. BKC, 558).

2:10 - "in the person of Christ" - This may mean "'as Christ's representative' or 'with Christ's authority.' But . . . it is more probable that the words mean 'in the presence of Christ'" (Tasker, 55; cf. NASB; NIV).

2:12-13 - See Kent (50-51) for chronology. From Ephesus Paul had sent Titus to Corinth with his "severe letter." Some time later Paul left Ephesus (Acts 20:1) and went to Troas, hoping to meet Titus there. Paul preached the gospel at Troas, and a church was established there (cf. Acts 20:6-12). When Titus did not show up, Paul went on to Macedonia. This narrative is broken off at 2:13 and picked up again at 7:5. Paul eventually met Titus in Macedonia.

2:14 - The connection to vs. 13 is not altogether clear. Paul broke off his narrative of his search for Titus to express thanks to God. It may be that thought of his meeting with Titus and the good news he brought led to Paul's praise and thanksgiving (NIVBC, 669; Tasker, 56). On the other hand, it may have been Paul's way of showing that even in times of disappointment, we can praise God and trust His leading (Kent, 54; BKC, 559). (Note that de ("now") can be translated "but.")

2:14 - "triumph" - The Roman "triumph" is used as a picture of "the irresistible advance of the Gospel, in spite of temporary frustration" (NIVBC, 669). The triumph involved the victorious general leading his legions, displaying some of their captives and spoils. Flowers and incense along the parade route "provided a fragrant aroma" (Kent, 54).

2:14 - "savour" = "aroma" (NASB); "fragrance" (NIV). The fragrance that accompanied the triumph is used here as an illustration of the fragrant knowledge of Christ being spread by His messengers (cf. NIVBC, 669; Kent, 54).

2:15 - "savour" - Here the messengers themselves are called a sweet fragrance.

2:16 - "savour of death . . . savour of life" - "At the Roman triumph the aroma of the incense was a token of victory and honor for the conquering legions, but was a sign of sure execution to the captives in the parade. . . . To unbelievers the preachers who announced the gospel were producing a message of eternal doom which would eventually be experienced in the unbeliever's destruction . . . To those who responded in faith, the gospel preacher had brought a message which comes from Christ, the source of true life, and produces life eternal" (Kent, 55-56).

2:16 - "Who is sufficient?" - The answer to this rhetorical question may be either "'We apostles are, for we are not peddlers of an adulterated message,' or 'No one is, if a person depends on his or her own resources'" (NIVBC, 669). The latter seems to be favored by most (cf. Kent, 56; Tasker, 58).

2:17 - "corrupt" = to peddle for profit (cf. NIV; NASB). For detailed discussion see Trench (228-230; cf. BAG, 404; Kent, 56).

Lesson 11 - II Cor. 4:5-18

4:7 - "earthen vessels" = pottery jars, which were used to store household valuables. "Paul used the figure to depict either the human body with its frailties, or perhaps the entire human personality inasmuch as body, soul, and spirit are a unity, and all are subject to weakness, suffering, and discouragement" (Kent, 72).

4:8 - "troubled . . . not distressed" = "hard pressed . . . not crushed" (NIV).

4:10 - "dying of the Lord Jesus" - "What Paul carried around in his body was nothing other than his being always 'given over to death for Jesus' sake'" (NIVBC, 673). The expression thus describes the intense suffering Paul and the apostles experienced (cf. BKC, 563; Kent, 73-74). See NIVBC (673-674) for other, less popular, interpretations.

4:10 - "life . . . of Jesus" - "God's suffering servants not only showed their identification with Christ by their willingness to suffer as He did, but they also displayed His life in their bodies. Christ living in them enabled them not to be crushed, be despairing, feel forsaken, or be destroyed" (Kent, 74).

4:11 - This verse parallels and explains more fully verse 10.

4:13 - "same spirit of faith" - That is, in the same spirit as the writer of Psalm 116:10, which Paul quotes here. NIV is much clearer. The idea is that, like the psalmist, the apostles could not remain silent even in the midst of their difficulties (NIVBC, 674; Kent, 75).

4:15 - "abundant grace . . . many" - NASB and NIV is much better. As God's grace spread to more and more people through the preaching of the gospel, more and more people received Christ and gave thanks to God (BKC, 564; Tasker, 76).

4:16 - "inward man" - It is set in contrast to the "outward man," that is, the physical body. Tasker says it is impossible to "define exactly the expression" (76) but suggests it refers to the "'highest part of our immaterial being, which is capable of being the home of the Holy Spirit.'" KJV Par., says, "it "does not have reference to man's soul or immaterial nature but to a new life imparted to the believer" (2346). Similarly Kent calls it "the Christian's regenerated spiritual existence" (76).

Lesson 12 - II Cor. 9:1-15

Background - A collection for the needy believers in Jerusalem (cf. Acts 11:27-30) had been ordered by Paul some time before (I Cor. 16:1-4). In II Corinthians Paul urged the Corinthian church to complete the collection they had begun a year before (8:10). He sent three men to Corinth to receive the collection-Titus and two others (8:16-24).

9:2 - "Achaia" - The Roman province of Greece south of Macedonia. Corinth was the capital of Achaia (Kent, 29).

9:3 - "brethren" - This refers to Titus and two others who were not named (8:16-24). Their job was to help the Corinthians in completing the collection so that there would be no embarrassment when Paul came, perhaps with some Macedonian Christians (9:4).

9:5 - "bounty" - lit., blessing (Robt. IV:248). Also translated "bountiful gift" (NASB) and "generous gift" (NIV). See NIVBC (688) for discussion of various ideas suggested by the word.

9:5 - "not as of covetousness" - That is, it should be a generous gift. It should not be given "grudgingly" (NIV) or against one's will, like that given by a covetous person whose main concern is how much he can keep for himself (Tasker, 125).

9:7 - "not grudgingly" - lit., "not out of sorrow" (Robt. IV:248; Vine's, 284). NIV, NJB, and NRSV translate "reluctantly." See also Kent (142) and Tasker (126).

9:7 - "of necessity" = "under compulsion" (NIV, NASB).

9:7 - "cheerful" - Many commentators point out that the Greek word translated "cheerful" is the basis for our word "hilarious." To translate it this way, however, would be incorrect, for "hilarious" has connotations not present in the Greek word (Kent, 142).

9:9 - This is a quote from Psalm 112:9. It serves to illustrate that the one who generously gives to others will be rewarded by God (NIVBC, 688; Kent, 142).

9:10 - "Continuing the figure of sowing, Paul wove together terminology from Isaiah 55:10 and Hosea 10:12 to remind his readers that God has supplied the generous giver with the resources out of which he gives" (Kent, 143).

9:12 - "supplieth" = to fill up by adding to (Robt., IV:249-250). "Not only does 'this service' of giving enrich the donor (vv. 6-11) and help supply the needs of the recipients (v. 12a), but above all, it promotes the glory of God by prompting 'many expressions of thanks' to him" (NIVBC, 689).

9:15 -"unspeakable gift" - "Unspeakable" is translated "indescribable" by NIV and NASB (cf. Vine's, 654 #1). Some commentators have held that this refers to the grace of God that had been bestowed upon the Corinthians (cf. Tasker, 129). More common is the interpretation that this refers to the gift of God's Son. The connection would seem to be this: "The preceding verse traced the Corinthians' giving to God's grace as a cause for thanksgiving. hence it is not surprising to find Paul's thought leaping to god's supreme gift of Christ at Calvary, for it is His redeeming grace through Christ which is the basis for all the other graces which God produces in the believer's life" (Kent, 144).

Lesson 13 - II Cor. 13:1-13

13:1 - "third time" - Paul had been to Corinth twice before-his initial visit (Acts 18) and his "painful" visit (II Cor. 2:1).

13:1 - "two or three witnesses" - The quote is from Deut. 19:15. Paul was probably affirming that any disciplinary action necessary on his upcoming visit would be dealt with properly according to scriptural principle (Tasker, 186; Kent, 194). NIVBC (700) presents two other possible views that have been suggested by commentators.

13:2 - KJV is not very clear. See NIV or NASB for better translations. Tasker (186) explains the grammatical structure. The meaning is this: "Paul had already warned the church of this impending action when he had made his second or 'painful visit.' He repeated the warning just before his third visit. The warning was to those who had 'sinned in the past,' that is, the ones described in 12:21, and also to 'all the rest.' The latter may have referred to others who may have been wrongly influenced by the original group and were now also deserving of disciplinary action" (Kent, 194).

13:3- "proof of Christ" - "Paul's gentle demeanor raised doubts about his claim to apostolic authority; . . . his impending severity would provide sufficient proof that he was a spokesman of Christ and that Christ was powerful among them" (NIVBC, 700).

13:4 - "weakness . . . power" - Paul pointed out that, like himself, Christ also demonstrated both weakness (in the eyes of man) and power. "Weakness" here is probably the "weakness of nonretaliation (NIVBC, 700; Kent, 195).

13:5 - "Examine . . . prove" - These translate two Greek words-peirazo and dokimazo, respectively. The former can be translated try, tempt, or put to the test, depending on the context. The idea here is to put to the test to discover what kind of person someone is (BAG, 646). The latter (dokimazo) means to test or prove with the expectation of approving (Vine's, 495). See also Trench (278-281).

13:5 - "in the faith" - BKC (584-585) suggests the examination concerned not their salvation but their practical sanctification-not were they in the faith, but did they demonstrate they were in the faith. However, most commentators, as BKC acknowledges, take it to be a reference to an examination regarding the genuiness of their profession of faith (cf. Kent, 196; WBC, 1281; KJV Par., 2367).

13:5 - "reprobates" = adokimos, one who does not stand the test, one who is not approved (Vine's, 526-527; cf. NIV).

13:5-6 - "The reason why [Paul] challenged the Corinthians to examine the validity of their participation in the Christian faith is explained [in verse 6]. If the Corinthians would concur that they were a genuine part of the household of faith-and how could they do otherwise?-they should be hard-pressed to deny that Christ was speaking in the one who had brought them to faith! Consequently a recognition of the evidence that Christ was in them should also make them sensitive to the same evidence that Christ was in Paul. If they passed the test of their own scrutiny, so should Paul" (Kent, 196).

13:7 - "though we be as reprobates" - This may be taken as hypothetical; i.e., do what is right even if we appear to be unapproved (NIVBC, 701). Probably better is the interpretation that if the church did the right thing and corrected their problems, Paul would be "deprived of the opportunity of vindicating himself by giving what would be considered clear evidence that he is indeed an approved apostle of Christ" (Tasker, 189; cf. KJV Par., 2367; Kent, 196).

13:8 - "we can do nothing" - Perhaps a proverb. Basically, the idea is that truth will prevail. In the context, it probably refers to the fact that "Paul can exercise his apostolic authority only in a way that supports the truth. . . . if the truth is acknowledged when he arrives in Corinth, there will be no need for him to take disciplinary action" (NIV Study Bible, 1778; cf. NIVBC, 701; Kent, 196-197).

13:9 - "perfection" = "made complete" (NASB). The Greek word is used only here in the NT and has the idea of repairing, mending, or making complete (BAG, 419; Tasker, 190; Kent, 197).

13:10 - The result of Paul's third visit to Corinth - There is no direct evidence for its success, but NIVBC (701-702) suggests several indications of a successful visit.

13:11 - "farewell" - can also be translated "rejoice" (Vine's, 226 #4). NASB translates it this way. See Kent (198).

13:11 - "perfect" = restore to former condition; make complete (BAG, 418).

13:11 - "be of good comfort" - This expression can have the idea of be encouraged, or comforted. It can also be taken as be exhorted, or listen to my advice, as NIV takes it (cf. Kent, 199).

Abbreviations

BAG - Bauer, Arndt, Gingrich, A Greek-English Lexicon of the New Testament

Boyer - James Boyer, For a World Like Ours: Studies in I Corinthians

BKC - Walvoord & Zuck, eds., The Bible Knowledge Commentary

GTJ - Grace Theological Journal

JFB - Jamieson, Fausset, and Brown's Commentary on the Whole Bible

Kent- Homer A. Kent, Jr., A Heart Opened Wide: Studies in II Corinthians

KJV Para.- Falwell, ed., KJV Parallel Bible Commentary (formerly Liberty Bible Commentary)

Morris- Leon Morris, First Epistle of Paul to the Corinthians

NASB - New American Standard Bible

NBD - Douglas, ed., New Bible Dictionary

NIV - New International Version

NIVBC - Barker & Kohlenberger, eds., NIV Bible Commentary (A 2-vol. abridgement of Expositor's Bible Commentary)

NJB - New Jerusalem Bible

NKJV - New King James Version

NRSV - New Revised Standard Version

Old ISBE - Orr, ed., International Standard Bible Encyclopedia (not the newer revised edition)

Robt - A. T. Robertson, Word Pictures in the New Testament

Tasker- R. V. G. Tasker, Second Epistle of Paul to the Corinthians

TDNT - Kittel, et al., Theological Dictionary of the New Testament

Trench - Richard C. Trench, Synonyms of the New Testament

Vine's - Vine's Complete Expository Dictionary of Old and New Testament Words

WBC - Pfeiffer & Harrison, eds., Wycliffe Bible Commentary