Sunday School Lessons

SEPTEMBER 4 & 11, 2022

FINAL WARNINGS AND EXHORTATIONS (PART I)

INTRODUCTION:

1. Having very clearly and thoroughly defended his authority as an Apostle of Jesus Christ, Paul now announces his purpose to exercise his apostolic power in the punishment of offenders.
2. As they sought evidence of his apostleship, he would show that, although weak in himself, he was invested with supernatural power by Christ.
3. Instead of exposing themselves to this exercise of Judicial authority, he exhorts them to try themselves beforehand. This would be the wise thing to do, for they might through an honest assessment come to repentance and be spared judgment.
4. In all, Paul was seeking their good. Whether he should come to them in love and in the spirit of meekness, or with the rod, his motive was the same, though he much preferred the former manner to the latter.
5. The object of this warning was to avoid the necessity of exercising the power of judgment with which Christ had invested him.

I. PAUL SERVES NOTICE THAT CONCERNING THE AUTHORITY WHICH THEY WERE CALLING INTO QUESTION, HE WAS READY TO EXERCISE BY WAY OF JUDGMENT. (VERSES 1-4)

A. HE ANNOUNCES HIS PLANS TO COME A THIRD TIME TO CORINTH,

1. Clearly, he had been to Corinth twice already, although the second trip is not anywhere specifically recorded. The Acts do not contain a full record of all of his travels, or all things that he did, thus we need not seek unnatural explanations of this text.
2. He gives notice of his plans in order that those offenders whom he has blamed might be more afraid to continue in their evil activities.

B. HIS DETERMINATION WAS TO ADHERE STRICTLY TO THE RULE OF SCRIPTURE IN THE ADMINISTRATION OF DISCIPLINE. (VERSE 1b; NUM. 35:30; DEUT. 17:6, etc.)

1. Paul is not saying, as some suggest, that his three visits would count as three witnesses, and thus he merely alludes to the prescription of the Law.
2. This principle of justice was transferred by our Lord to the new dispensation. (Matt. 18:16; John 8:17;
Heb. 10:28)
3. Three visits are not the testimony of three witnesses, by which he says every word, every accusation shall be established, i.e. legally and conclusively proved.

C. HE GIVES NOW THE SAME WARNING WHICH HE HAD GIVEN BEFORE (VERSE 2)

1. There are various views as to the proper construction of this verse. Some understand Paul to be saying, “I foretold you, and I foretell you as though present…” Others see him as saying, “I foretold you, and now foretell you the second time, as if present…” (Comp. Gal. 5:21)
2. Paul had foreborne long enough, and is now determined to apply discipline to “those who heretofore have sinned;” those who already stand in the category of known sinners, and “to all others,” that is, those who were not thus known.
3. In his coming, he would not spare these offenders, but would exercise the right of excommunication, which authority he possessed as an individual.

D. SINCE THEY SOUGHT PROOF OF CHRIST SPEAKING THROUGH HIM, LET THIS SPEAKING SUFFICE. (VERSE 3)

1. This is part of the sentence begun in Verse 2. “If I come I will not spare: since ye seek proof of Christ speaking in me.”
2. Since they sought proof of whether Christ was in him, they had better prove their own selves, whether Christ was in them (Verse 5); for if Christ was in them, they would recognize the power of Christ in Paul.
3. Since the evidence which he had already given in word and deed had not satisfied them, he was about to give them a proof which they would find it difficult to resist.
4. Note, the messenger of Christ, however weak in himself, was not to be despised, since Christ Who was in him was not weak, but powerful. His mighty power had been proven among them by countless manifestations, and that, through the weakness of His servant.
5. Paul had been assured that Christ’s power is made perfect in weakness. (Ch. 12:9)

E. THE GREATEST DEMONSTRATION OF CHRIST’S POWER IN WEAKNESS IS SEEN IN HIS OWN RESURRECTION. (VERSE 4)

1. As Christ appeared as weak in dying, but was nonetheless imbued with divine power, as was proved by His resurrection from the dead; so the Apostle in one sense was weak, in another, full of power.
2. Christ’s death was the evidence of weakness in the sense of having a weak or mortal nature, yet He liveth by the power of God.

a) The resurrection of Christ is sometimes referred to God the Father. (Rom. 6:4; Eph. 1:20; Phil. 2:9)
b) Sometimes it is attributed to Christ Himself. (Matt. 26:6; Mark 14:58; John 2:19; 10:18)

3. As Christ’s weakness was voluntary, as there rested in the suffering Lamb of God the resources of almighty power; so in the meek, forbearing apostle was a plentiful supply of supernatural power, which he had received from his ascended Lord.
4. Again, if due to his apparent weakness, they had come to doubt Paul’s power and authority, he, by his coming, was perfectly capable of removing such doubts, by the exercise of judicial authority which he derived from the risen, ascended Christ.

F. HE EXHORTS THEM, IN LIGHT OF HIS JUDICIAL AUTHORITY, TO EXAMINE THEMSELVES AS TO THEIR SPIRITUAL STANDING. (VERSE 5)

1. Those who oppose God’s ministers in the way of duty have reason to examine their own Christianity, whether it is true or false.
2. In one sense, if they were in the faith, that in itself would be a proof of his calling, for by him they heard the Gospel.
3. To examine and to prove mean the same thing. Both express the idea of trying to ascertain the nature and character of a person by examining the evidence.
4. The verdict to be determined is a vital one. “Whether ye be in the faith.” That is, they were to decide whether they really had faith, or were Christians in name only. Notice what this exhortation to self- examination supposes:

a) True faith is self-manifesting, that it reveals itself by its fruits.
b) Genuine faith may exist and yet the believer himself has doubts. Only what is doubtful needs to be determined by examination.
c) Just as it is possible to have true faith and yet lack assurance, it is also possible to have unfounded confidence of being in the faith.
d) Self-examination is highly recommended for every soul that professes faith in Christ. True faith has nothing to fear from honest biblical testing.

5. Again, the knowledge of whether Christ was in them would determine if they were approved or disapproved of God. “Know ye to that Christ is in you except ye be reprobates,” i.e. except ye be disapproved, worthy of approbation. Without this knowledge we have no hope of glory. (Col. 1:27)

G. IF THEY SHOULD PROVE TO BE WITHOUT EVIDENCE, HE WAS SATISFIED THAT THEY WOULD NOT FIND THAT HE WAS WITHOUT EVIDENCE. (VERSE 6)

1. Paul had said that the Corinthians had sought evidence (dokimane) that Christ was in him as an Apostle. (Verse 3) He then exhorted them to seek evidence that Christ was in them as believers. Should they prove to be without evidence (adokimane) he was certain that evidence was not lacking with respect to his apostleship.
2. Paul desired that they might all know that he was not reprobate, i.e. that he and his ministry were not disapproved by God, but rather approved of God. It is a practical knowledge that he wished them to have.

a) That they might receive his word as true, to the saving of their souls.
b) That they should know when they stand in the Judgment that their confidence had been well placed.

NOTE: We will deal with the remaining verses under these two main headings in our next lesson outline:

II. PAUL PRAYS THAT THEY MAY NOT GIVE OCCASION FOR HIM TO GIVE EVIDENCE OF HIS JUDICIAL AUTHORITY. (VERSES 7-10)

III. PAUL’S CONCLUDING EXHORTATION AND BENEDICTION. (VERSES 11-14)

AUGUST 14 & 20, 2022

THE CHARACTER OF A FAITHFUL MINISTER

INTRODUCTION:

1. From the beginning of Chapter 10, Paul has been in one way or another defending his ministry and authority as an Apostle of Jesus Christ. His enemies had brought a variety of charges against him, ranging from attacks upon his weak presence (speech, posture, lack of boldness, etc.) to accusations of self-aggrandizement, to out and out denial of his call to be an Apostle.
2. Against these charges Paul felt compelled to defend himself. He had before indicated, and will do so again in our present passage, that he could have wished that the Corinthians themselves had risen to his defense. However, since they had not done so, and because they were in grave danger, he was obliged to raise his own defense.
3. Painful as it was for Paul to engage in self-laudation, he had forced himself to call attention to the many proofs of his calling. These included his wonderful gifts, his amazing success, his horrible sufferings, his willing sacrifices and self- denial, etc.
4. With Chapter 12, he left off with what might appear to be boasting and turned to some marvelous revelations and vision which God had graced him with, such proofs of his calling that the telling of them ought not be construed as boasting since he was not the agent, but only the recipient. (Verses 1-10) Even so, just the telling of the event Paul feared would be regarded as boasting, as we see form his next remarks.
5. In these verses the Apostle addresses himself to the Corinthians in two ways.

a) He blames them for not coming to his defense.
b) He gives a large account of his faithfulness.

I. HE BLAMES THEM FOR NOT STANDING UP IN HIS DEFENSE AS THEY OUGHT TO HAVE DONE. (VERSES 11, 12)

A. THEY, BY THEIR SILENCE, HAD COMPELLED HIM TO COMMEND HIMSELF. “I am become a fool in glorying; ye have compelled me.”

1. Because of their timidity, Paul was compelled to endure the unpleasantness of glorying.
2. With such good reason to vindicate their faithful father in the faith, why would they not speak up?
3. It is most dishonorable to allow the character and reputation of any good man to be slandered and not to raise our voices on his behalf.

B. TO STAND IN PAUL’S DEFENSE WAS A DEBT THEY OWED TO HIM. “…for I ought to have been commended of you.”

1. Words have meaning. It was not merely that they might have, or could have stood up for the Apostle; it is what they ought to have done. It was their obligation.
2. It is a debt we owe to good men to stand up in the defense of their reputation, and we are under special obligations to those from whom we have received spiritual benefit.

C. THEY, IN PARTICULAR, HAD GOOD REASON TO SPEAK WELL OF HIM. (VERSES 11c, 12) “In nothing am I behind the very chiefest apostles, though I be nothing. Truly the signs of an apostle were wrought among you…”

1. How is it that ministers of Satan can make folks question the obvious? Yet they can, and do.
2. The Corinthians were not wanting for proof. They had witnessed many signs, and wonders and mighty deeds, which God had wrought by Paul in their midst.
3. Couple these miraculous proofs with the countless blessings they had received because of his love and prayer and preaching, and be astonished at their silence.

II. HE GIVES A LARGE ACCOUNT OF HIS FAITHFULNESS TO THEM AS A MINISTER OF THE GOSPEL. (VERSES 13-21)

A. HIS DESIRE AMONG THEM WAS NOT FOR WHAT WAS THEIRS, BUT FOR THEM. (VRS. 13, 14)

1. He was not willing to be burdensome to them. He sought not to enrich himself by them, but to save their souls. I seek not yours, but you.
2. Paul proved himself to be no hireling. He sought not to clothe himself by the fleece of the flock, but rather to take care of the sheep as a good shepherd. (John 10:12, 13)
3. Paul saw his relationship to them as that of a parent to his children. In the course of nature, it is the parent’s office to provide for the children, and not the children for the parent. “…for the children ought to lay up for the parents but…” (Verse 14b)

B. HE WOULD GLADLY SPEND AND BE SPENT FOR THEM. (VERSE 15a)

1. His willingness to take pain and to suffer loss for their good had been made abundantly clear.
2. He so spent himself as to be spent for them. He spent his time, his strength, his all in ministering to them and for them. He was like a candle which consumes itself in giving light to others.
3. This was so true of this great servant of Christ. When he finished his course, he had left it all on the field, as we say.

C. HIS DUTY TO LOVE AND CARE FOR THEM WAS UNCONDITIONAL. (VERSE 15a)

1. It required not to be reciprocated.
2. Not only so, but he did not abate in his love to them even when the return was unkindness and ingratitude. “The more abundantly I love you, the less I be loved.”
3. It is a faithful minister who loves the saints for Christ’s sake, even when they are unlovely in their attitude.

D. HE WAS CAREFUL NOT TO GIVE ANY OCCASION FOR WHICH HE MIGHT BE CHARGED WITH MAKING GAIN FROM THEM. (VERSES 16-18)

1. Be it so; that is, admitted that I did not personally burden you, yet (anticipating what they would say) I craftily did it through others. This would be the charge of the false apostles; that he beguiled them by sending others to collect for him. (Verse 16)

a) This shows the character of his opponents, that he knew they would resort to such charges.
b) This shows the wisdom of the Apostle in disallowing any occasion to so question his motives.

2. He did not make gain of them either personally, or through his representatives who came to them from him. (Verses 17, 18)

a) It is genuine righteousness that refuses to do through others what he disdains to do personally.
b) Clearly, Paul was above reproach in all of these things.

E. HE WAS A MINISTER WHO DID ALL THINGS FOR EDIFYING. (VERSE 19)

1. He observes that they had long thought (this is the meaning of “again think ye”) that we excuse ourselves unto you, i.e. plead our innocence respecting your charges.
2. On the contrary, he says, “We speak before God in Christ.” All of his self-vindication was spoken as in the presence of God, by one who was in Christ.
3. What Paul had spoken, whether in his defense, or otherwise, was for their edification, and not for the saving of his reputation as the sole objective.

F. HE AIMED AT THEIR EDIFICATION BECAUSE HE FEARED THAT THEIR STATE WAS NOT WHAT HE DESIRED IT TO BE. (VERSE 20)

1. He feared lest they would not be acceptable to him, nor he to them.
2. He feared that the evils to which reference had been frequently made might be found still to exist (factions, envyings, strifes, tumult, etc.).
3. He would continue to be faithful in reproving sin, even if he should be found such a one as they would not.
4. His purpose was to please God, and to be faithful to their souls.

G. HE WAS CONCERNED THAT HE WOULD FIND SCANDALOUS SIN AMONG THEM NOT REPENTED OF. (VERSE 21)

1. The fall and miscarriages of professing Christians has a humbling effect upon good ministers. “I fear lest God will humble me among you.”

a) Nothing gives a minister of the Gospel greater joy than to see his children walking in the truth. (III John 4)
b) On the other hand, nothing so bows down a pastor’s heart as seeing their “converts” go back into sin.

2. The fall of professing Christians is an unspeakable grief to good ministers. “And that I bewail (mourn over) many which have sinned already, and have not repented.”

a) All manner of sin and blasphemy shall be forgiven those who repent, even such sins as are found in this black list. (Verse 21c)
b) But, sin that is not repented of will bring the soul down to hell.
c) Paul feared that some at Corinth who had professed faith, even under his own ministry, should become apostate, and perish in their sins.
d) We have no reason to believe that those who are living in sin are the Lord’s.

JULY 31/AUGUST 7, 2022

PAUL’S REVELATIONS AND VISIONS

INTRODUCTION:

1. The Apostle in this chapter continues with the necessary task of defending his apostleship and vindicating the honor of his ministry. This he was compelled to do for sake of his jealousy over those for whom he was responsible. Should the false apostles have succeeded in turning the saints at Corinth away from Paul and the truth of the Gospel, it would have meant the overthrow of their faith.
2. Previously, he had engaged in the unpleasant work of boasting and glorying, but now he will pass on to something else. He will refer not to such proofs as involved him as the agent, but to those in which he was merely the subject – to revelations and visions.
3. The idea being that boasting is not expedient, therefore he will speak of things which implied no agency or superior power on his part. He felt this was a better way of proving his divine mission than by boasting.

I. PAUL HERE TELLS OF THE SPECIAL FAVOR GOD HAD SHOWN HIM, AND THE GREAT HONOR HE BESTOWED UPON HIM. (VERSES 1-6) Doubtless he himself is the man in Christ of whom he speaks in the third person. (Verse 2a)

A. OF BOASTING HE WOULD GLADLY DESIST, AND PASS ON TO SOMETHING LESS DEROGATORY AND PAINFUL. (VERSE 1)

1. “Boasting,” he says, “is not expedient for me,” i.e. does not become me, is not a seemly or proper thing to do.
2. Therefore, he says, “I will come to visions and revelations.”
3. These visions and revelations were “of the Lord,” i.e. shown to him by the Lord.

B. HE RECALLS THE EVENT AS MYSTERIOUS, BUT NONE THE LESS REAL AND CERTAIN. (VERSES 2-4)

1. It had been fourteen years ago. How remarkable, that he had not spoken of it in all that time. He is now willing to break his silence for sake of the Gospel. Surely there is in this a lesson for us all.
2. He could not be certain as to whether it was an in body or out of body experience. The uncertainty was not about the reality of the translation, but simply if the translation was of the soul separate from the body, or of the body and soul together. It could have been either, for heaven is a state, as well as a place. Clearly, it did not matter which it was.
3. He was “caught up into the third heaven,” i.e. the highest heaven, or, as in Verse 4, Paradise, which is the abode of the saints after death. (Luke 23:43; Rev. 2:7)
4. He “heard unspeakable words,” i.e. words not to be spoken, as explained by what follows. “….which it is not lawful for man to utter.” The veil which conceals the mysteries and glories of heaven God has not permitted to be lifted.

C. OF THIS AMAZING EXPERIENCE HE WOULD GLORY. (VERSE 5)

1. Yet, it is not an experience, but a Person in whom he will glory. It is, however, the equivalent of saying that such an event is ground for glorying.
2. The reason why he can safely glory in this one, (meaning himself) is because he was passive in the experience. He did nothing to merit what happened. I was a gratuitous favor. Therefore he adds, “…of myself I will not glory, but in my infirmities.” He would glory only in those things that implied his own weakness.

D. PAUL HAD DETERMINED NOT TO GLORY CONCERNING HIMSELF. (VERSE 6)

1. The reason for this determination was not for want of grounds of boasting. Thus he says if he should choose to do so he would not be a fool, i.e. an empty boaster, for he would be speaking the truth. He preferred, however, to forebear.
2. Abundant as were matters for boasting with him (extraordinary gifts, wonderful success of his labors, etc.) he did not dwell on these things.
3. The reason which he assigns for his forbearance is that he would not have others to think too highly of him.

a) On the one hand, and as we learned in the previous chapter, it was needful that the Corinthians understand that his was a high office, and that he was manifestly qualified to be an Apostle.
b) On the other hand, he would not that men think of him more highly than they ought. He would remind them that “by the grace of God I am what I am.” (I Cor. 15:10)

4. He did not wish to be judged of by what he said about himself, but rather that men should judge him by what they saw him to be, and by what they heard of him. (Verse 6c)

II. PAUL NEXT GIVES AN ACCOUNT OF THE METHODS GOD USED TO KEEP HIM HUMBLE AND TO PREVENT HIS BEING LIFTED UP ABOVE MEASURE. (VERSES 7, 8)

A. PAUL WAS IN DANGER OF THINKING TOO HIGHLY OF HIMSELF DUE TO HIS EXTRAORDINARY EXPERIENCE. “…AND LEST I SHOULD BE EXALTED ABOVE MEASURE.” (VERSE 7a)
1. Paul was determined not to give occasion to others to think too highly of him. Now here he tells us that God took measures to prevent his being unduly elated even in his own thinking.
2. Men are in danger of being exalted in their own estimation by God’s distinguishing favors. Although the Apostle would not boast of himself, he was still in danger of being unduly elated.

B. THE PARTICULAR REASON FOR THE DANGER WAS THE ABUNDANCE OF THE REVELATION. (VERSE 7b)

1. This excess, or exceeding abundance, as the word mean, seems not to refer exclusively to the preceding event.
2. Apparently that occasion was not the only one on which God had opened up to the Apostle treasures of divine knowledge.

C. THE METHOD GOD USED TO KEEP PAUL HUMBLE IS DESCRIBED FIGURATIVELY AS “A THORN IN THE FLESH.”

1. Some understand this to mean that Paul is speaking figuratively of some painful affliction pertaining to his physical body.
2. Others take the figure as referring to some sort of spiritual assault.
3. Both camps cite the parallel passage in Galatians 4:14 as supporting their views.
4. It seems more likely that the thorn refers to some spiritual assault, and that it came from the spirit world. Bodily pain and suffering was a way of life for Paul, as we have just been reminded once again. (Ch. 11:23-27) Even though all would agree that he suffered from poor eyesight, it seems unlikely that that was the reason why he so desperately importuned God for deliverance. (Verse 8)

D. ALTHOUGH GOD SENT THE THORN, IT WAS DELIVERED BY A MESSENGER OF SATAN.

1. This seems to suggest a spiritual battle of some sort. Perhaps something from his past life when he persecuted and wasted the church. Or, perhaps it pertained to the struggles he had with the carnal nature, struggles of which he sometimes spoke. (Rom. 7:19-21; I Cor. 9:27)
2. Satan’s messenger buffeted him. To buffet means to strike with the fist. Again, he speaks figuratively. The spiritual attack was vicious. When Paul said, “I keep under m y body.” (I Cor. 9:27), the idea is the same. He wrestled his carnal thoughts to the ground, and dealt blow after blow until the opponent (the carnal nature) was subdued.
3. In some particular area of Paul’s life, his attacker was relentless, and would not go away. Neither would God step in and remove the assailant.

E. PAUL REPEATEDLY BESOUGHT THE LORD FOR DELIVERANCE FROM THIS AFFLICTION. (VERSE 8)

1. Whatever the nature of the affliction, he prayed three times for its removal.
2. It is permissible for us to pray for the removal of afflictions of any kind.
3. God did not remove the thorn, because He had designed it for Paul’s good.

a) God overruled Satan, whose messenger did the afflicting. Satan meant it for evil, but God meant it for good.
b) God overruled Paul’s request by making him submissive to the divine will in it. We may pray for deliverance from trials, however, our first priority must be that God will work our good by them, whether or not He removes them.

III. PAUL NEXT TELLS OF THE USE THAT HE MADE OF THIS SITUATION. (VERSES 9, 10)

A. HE GLORIED IN HIS INFIRMITIES BECAUSE OF THE ADDED GRACE THAT HE RECEIVED. (VERSE 9)

1. The grace of God is always our sufficiency. “My grace is sufficient for thee.”
2. The more he sensed his weakness, the more he would realize God’s strength. “My strength is made perfect in weakness.”
3. This being so, Paul could then glory in his infirmity, for sake of the power of Christ resting on him.

B. HE TOOK PLEASURE IN ALL THINGS WHICH HE SUFFERED FOR CHRIST FOR SAKE OF THE DIVINE STRENGTH THAT MORE THAN COMPENSATES. (VERSE 10)+

1. The reason that he could take pleasure in these things is that they were fair opportunities for Christ to manifest His power, and the sufficiency of His grace.
2. He could by experience say, “When I am weak, then am I strong.”
3. What was true of Paul is also true with us. We are all weakness, but Christ is all-powerful. If our weakness drives us to rely more fully upon His strength, then we too shall be able to take pleasure in our infirmities which are painful reminders of our weakness and dependency.

JULY 3/ 2022

PAUL’S DEFENSE OF HIS APOSTOLIC AUTHORITY (CONT.)

INTRODUCTION:

1. This chapter begins with an apology from the Apostle for something that he was about to do – something, though it was necessary, yet was uncomfortable for him, and against his nature. He felt forced, because of the insinuations of false brethren against him regarding his authority as an apostle of Christ, to prove that he was no fraud. This would require a certain amount of self-laudation which he was very loathe to do. Boasting, to Paul, was foolishness, and something not worthy of the Christian profession which promotes humility.
2. However, out of a holy jealousy over these Corinthians, he ran the risk of sounding like a braggart in order to prevent the undermining of their faith by some at Corinth who preached another Jesus, were of another spirit, and promoted another gospel. (Verse 4) Those men who were about this diabolical work Paul justly refers to as Satan’s ministers. (Vrs. 14, 15)
3. Now, having digressed a little from his original mode of defense, he makes another preface to what he was about further to say in his own justification. (Verse 16)
4. He will proceed to show that he was not in any way inferior to those to whom some were apparently submitting, but was, as a minister of Christ, abundantly their superior, both in labors and suffering for the Gospel’s sake.

I. HE WAS NOT INFERIOR TO THE FALSE APOSTLES IN ANY OF THEIR BOASTED CLAIMS. (VS. 16-22)

A. A FURTHER EXCUSE FOR WHAT HE WAS ABOUT TO SAY. (VERSE 16)

1. He acknowledges that those who are want to magnify and praise themselves are ordinarily judged to be fools.
2. Nevertheless, to everything there is a season, and self-commendation is in season when God’s glory is concerned, or even one’s own vindication.
3. Since God’s glory was imminently concerned that so great an instrument of promoting the Gospel was being vilified, this defense was certainly in order.
4. Therefore, if they wished to consider Paul a fool, let them hear him as such, but it was needful that they hear him out.

B. HE ACCOUNTS THAT THIS MANNER OF DEFENSE WAS BY LIBERTY, AND NOT BY COMMANDMENT. (VERSE 17)

1. Such talk, or language, is not such as would characterize Christ, nor would it become one who was His disciple.
2. It is the ordinary manner of a Christian to be self-deprecating and humble, yet for Paul to have refused to engage in this folly would have ill-served the cause of the Gospel.

C. HE GIVES GOOD REASON WHY THEY SHOULD SUFFER HIM TO BOAST A LITTLE. (VRS. 18-22)

1. Because they suffered others to do so who had less reason. (Verse 18)

a) By “the flesh” is meant carnal, external things, which, though they are gifts of God, do not commend a man to God.
b) “Many glory after the flesh,” says Paul, and that is always to be expected, because men “walk after the flesh.”
c) There were doubtless many in this famous church, where some gloried that they were native Jews, others that they were wise Greeks, others in the attainment of great wealth, etc.
d) Paul asserts that as to such favorable gifts he had somewhat to boast in himself. “I will glory also.”

2. The Apostle seems to use a little irony, a little sarcasm. (Verses 19-21)

a) The meaning is “notwithstanding all your wisdom, you willingly suffer yourselves to be victimized by fools.” (Verse 19)
b) They suffered themselves to be brought into bondage under the Jewish yoke; to be tyrannized; to be devoured or made prey; to be taken for hire and exploited; to be lorded over; and all of this, right to their faces. Yet they thought themselves wise. (Verse 20)
c) They were being upbraided as being weak because of their regard for Paul, who was being reproached.
(Verse 21)

3. In any boast that the false apostles might make as pertaining to carnal external favor, Paul declares himself their equal. (Verse 22)

a) It would seem reasonable to assume that a large part of Paul’s opposition at Corinth came from false teachers that were Jews, who had endeavored to corrupt the Gentile churches with their traditions and ceremonial rites.
b) These apparently gloried in their Jewish stock and parentage.
c) In this, they had nothing more of which to boast than Paul had. (Acts 22:3; Phil. 3:5)
d) This was a great boast of the Jews of Christ’s day too. (Matt. 3:9; John 8)
e) But, as to any spiritual benefit, not even Abraham himself had whereof to boast. (Rom. 4:1ff)

4. So, with respect to any of the claims of the false teachers at Corinth having to do with things after the flesh, Paul was not inferior to any of them.

II. AS A MINISTER OF CHRIST, IN LABORS AND SUFFERINGS FOR THE GOSPEL’S SAKE, PAUL WAS FAR SUPERIOR TO HIS OPPONENTS. (VERSES 23-31)

A. WHEREIN IT REALLY COUNTED, THERE WAS REALLY NO COMPARISON. (VERSE 25)

1. As a minister of Christ, both with respect to his call to the work, and also the performance of it, he was abundantly more so than they. Of this he was reluctant to speak, even though it was true, because especially of such things as these men ought not to boast. Thus the parenthesis: “I speak as a fool.”
2. As to labor, he had traveled more, preached more, written more, not only than they, but more than even the true Apostles of Christ. (I Cor. 15:10)

B. AS TO SUFFERING, ONLY ONE WHO WAS TRULY CALLED OF GOD WOULD EVER HAVE ENDURED SO GREAT TRIALS AND AFFLICTIONS. (VERSES 23b-27)

1. He labored under a sentence of death every day. “In deaths oft.” (See Ch. 1:8-10)
2. He was beaten to the maximum extent of the Mosaic Law on five occasions. “…in stripes above measure.” (Verses 23c, 24; Deut. 25:3)
3. Besides these, he was beaten with rods, stoned once (Acts 14:19), shipwrecked three times, etc. Of most of these horrible experiences, we are not elsewhere told, and are informed of them here only with the greatest reluctance.

C. HIS FREQUENT JOURNEYS IN THE GOSPEL MINISTRY WERE ALWAYS PERILOUS BECAUSE OF A VARIETY OF REASONS. (VERSE 26)

1. Often the terrain was perilous, and threats of natural disasters loomed (storms at sea, swollen rivers, wilderness dangers, etc.).
2. Besides the perils of nature, there were robbers to fear.
3. As to the perils of his own countrymen, the aforementioned beatings and stonings speak for themselves.
4. Besides these, he often had to confront false teachers who corrupted the truth, many of whom did not take well to being corrected or disciplined.

D. IN ADDITION TO THESE PERILS PAUL HAD TO DEAL WITH NUMEROUS PHYSICAL SUFFERINGS. (VERSE 27)

1. Some were ordinary, and incident particularly to such as travel and labor intensely. These include weariness and painfulness.
2. Some were due to deprivation. These may include hunger, thirst, cold due to nakedness (insufficiently warm clothing).
3. He mentions what may have been voluntary acts of discipline, these being watchings, i.e. fastings.

E. BESIDES THESE THINGS THAT PERTAIN TO THE OUTWARD MAN, THERE WERE MENTAL AND SPIRITUAL STRESSES. (VERSE 28)

1. We were made aware of his intense concern for the Corinthian church, which had him pressed into a state of anxiety and downcast spirit. (Ch. 7:5, 6) This was only one of the many churches of which he had the care. This was a daily burden.
2. Any minister worthy of his calling will agonize more over the spiritual well-being of the church than over any physical pain or suffering.

F. THERE WAS NOT AN INFIRMED OR SCANDALIZED CHRISTIANS WITH WHOM HE DID NOT SYMPATHIZE. (VERSE 29)

G. PAUL CHOSE TO GLORY IN THE THINGS HE SUFFERED FOR SAKE OF THE GOSPEL. (VSE. 30; COMPARE ACTS 5:41)

H. HE SOLEMNLY ASSERTS THAT THE ALL-KNOWING GOD HAD PARTICULAR KNOWLEDGE OF THE TRUTH OF HIS TESTIMONY ON THIS MATTER. (VERSE 31)

III. HE MAKES PARTICULAR MENTION FO THE FIRST INSTANCE OF HIS SUFFERING FOR SAKE OF THE GOSPEL. (VERSES 32, 33)

A. LUKE HAS GIVEN US A BRIEF ACCOUNT OF THE HISTORY OF THIS EVENT. (ACTS 9:23-25)

1. His initial dispute was with the Jews at Damascus where he confounded them with his arguments proving from the Scriptures that Jesus was the Christ.
` 2. This so enraged them that they sought to kill him.
3. The Jews had somehow persuaded the governor to side with them. He shut up the city so that none could go out or come in.
4. Thus, Paul’s first escape from death was providentially arranged and effectively carried out. (Verse 33;
Acts 9:25)

B. THAT THIS EVENT IS MENTIONED OUT OF ITS ORDER IS MOST LIKELY BECAUSE PAUL SAW THE REST OF HIS LIFE AS A CONTINUATION OF THAT DAY.

1. The persecutor became the persecuted, and that, from day one of his call to Christ.
2. Yet, not then or ever after did this great Apostle consider recanting.

3. Suffering was to Paul a way of life, and  he counted it all joy for Christ’s sake.