Sunday School Lessons

AUGUST 22, 2021

AN INTRODUCTION TO II CORINTHIANS

INTRODUCTION:

1. After the apostle had written and sent the former letter to the Corinthians, he seems to have been under a heavy burden, “a state of unusual depression and anxiety,” as Charles Hodge puts it. This was due in part to the persecutions and perilous conditions he was exposed to in Asia. But, it was also caused by the state of affairs at Corinth. However, when Titus, perhaps the bearer of the letter, met him in Macedonia with a report that it had been received by the Corinthians with a proper spirit, (for the most part at least) and that positive things had resulted, Paul was greatly encouraged and his spirit was uplifted. (III John 4)
2. More than any other of Paul’s epistles, II Corinthians has the impress of his strong feelings and emotions. On the one hand, we have expressions of warmest affections toward the congregation at Corinth which had manifested its love and affection for him. But, on the other hand, the increased boldness of the false teachers in their charges against him and their perversions of the truth filled him with indignation. This accounts for the abrupt changes of tone and manner which characterize the epistle.
3. Perhaps no other letter reveals to us Paul’s personality as much as this one. Yet the full play of the feelings and emotions of the writer is in no way inconsistent with his plenary inspiration.

I. THE SALUTATION. (VERSES 1, 2) The salutation in the second letter is merely in the same words as in the first letter.

A. THE INSCRIPTION. (VERSE 1)

1. The person sending the letter, namely Paul, who calls himself “an apostle of Jesus Christ, by the will of God.”
a) The apostleship was ordained by Jesus Christ, according to the will of God.
b) To this office Paul was called by Jesus Christ, according to the will of God.

2. To his name he joins that of Timotheus, his trusted and highly esteemed fellow-laborer in the Gospel.
a) Not that he had Timothy share his office, or assist in writing the letter, but that it had his witness and support.
b) Paul bestowed an honor on Timothy, and dignified him with the title of brother, just as he did Sosthenes in the first letter.

3. The persons to whom the letter was sent, namely “the Church of God at Corinth,” and also “to all of the saints in Achaia,” that is to all the Christians that lived in the regions roundabout.
a) Though the letter shall deal with the specific matters pertaining to the Corinthians, it’s divinely inspired instructions are for all Christians.
b) As in the first letter, he writes for the benefit of “all that in every place call upon the name of Jesus Christ our Lord.” (I Cor. 1:2b)

B. THE APOSTOLICAL BENEDICTION. (VERSE 2)

1. He desires for them the two great comprehensive blessings, grace and peace. The favor of God and its fruits comprehend all of the benefits of redemption.
2. He puts them in the proper order. First there must be grace, before there can be peace.
3. These two are fitly joined together, for there can be no good and lasting peace without true grace.
4. “From God our Father” who is the benevolent author of grace, “and from the Lord Jesus Christ,” who is the procurer and dispenser of those blessings to fallen mankind.
5. None will ever know God’s peace apart from His grace, and none can ever receive God’s grace but in and through Jesus Christ.

II. THE INTRODUCTION, WHICH IS A THANKSGIVING. (VERSES 3-7) This was also true of the first Corinthian Epistle, but it is clear that these expressions are not mere forms, but genuine outpourings of the heart. They vary according to the circumstances under which each epistle was written.

A. HERE, THE THANKSGIVING WAS FOR MERCIFUL CONSOLATION IN TIMES OF MANIFOLD TRIBULATIONS.

1. This may be seen in the several glorious and amiable titles he gives to Him Who is worthy to receive all praise for His gracious consolation in times of severe trial. He gives thanks to:
a) “The God and Father of our Lord Jesus Christ.” God is the Father of Christ’s divine nature by eternal generation. He is Father of His human nature by miraculous conception in the womb of a virgin. He is Father of the God–man, our Redeemer and the covenant Mediator through Whom all blessings come from God to us, and here particularly divine consolations.
b) “Father of mercies.” All mercies originate with God; He is the Father of them, and they are multitudinous (Psa. 51:1); they fail not, no matter how freely they flow forth. (Psa. 89:1f)
c) “God of all comforts.” From Him proceeds the Comforter Himself. (John 14:16; 15:26) God has not left us comfortless. (John 14:18) He has given us the earnest of the Spirit in our hearts. (Verse 22)

B. THE REASONS OF PAUL’S THANKSGIVINGS ARE HERE SPECIFIED. (VERSES 4-7)

1. He was grateful, first of all, for the great benefit God’s comfort had been to himself and his companions
(Verses 4a, 5) “who cometh to us in all our tribulations” (Verse 4a) “as the sufferings of Christ abound in us, so does our consolation.” (Verse 5)
a) In the world they had trouble, but in Christ they had peace. (John 6:33) They were comforted in all of their tribulations. God does not leave His children comfortless. It is especially in times of severe trial that this fact is most realized and appreciated.
b) Their sufferings were “the sufferings of Christ.” This does not mean sufferings on account of Christ; neither the sufferings which Christ Himself endured, but rather, such suffering as Christ suffered, and which His people are called upon to suffer in order to be like Him. (Matt. 20:33) Paul thus speaks of the fellowship of His sufferings. (Phil. 3:10).
c) As their sufferings abounded, they found that consolation also abounded by Christ. For this they were truly thankful. (See Ch. 12:9)
d) Notice, the consolation is “by Christ,” for He sympathizes with His people when they suffer for His sake, and personally comes to console them and administer comfort.

2. He was thankful, secondly, for the great advantage which the experience of himself and his companions would be to their brethren. “…that we may be able to comfort them that are in any trouble…” (Verses 4b, 6)
a) As they had experienced divine goodness and mercy in abundance, they could now communicate it to others.
b) Thus, Paul could say “and whether we be afflicted it is for your consolation.” (Verse 6)
c) What blessings God bestows on us are not for the benefit of ourselves alone, but are meant to make us useful to others.
d) What goodness we received from the Lord, whether directly, or through another, we are to communicate in kind to others who have like needs. “…with the comfort wherewith we ourselves are comforted.”
e) God’s grace enabled Paul to be grateful even for trials and afflictions, because the Lord was making him able to sympathize and minister to his brethren in their times of suffering.

3. He was thankful, thirdly, for the steadfast hope that all would be for the edification of the Corinthians. (Verse 7)
a) The main idea in this verse is this: “Whether we be afflicted it is for your good; or whether we be comforted, it is for your good.”
b) The relation in which the Apostle stood to the Corinthians was such that he felt assured that they would share both in his sufferings and in his consolation, and therefore experience the benefit of both.
c) It was not merely that Paul’s attitude and constant suffering set them a good example, or that he simply suffered in behalf of the Gospel, which was to their benefit. Neither is he saying that the experience of the Corinthians would correspond to his own, that being similarly afflicted they could expect to be similarly comforted, although that would surely be so. The main point is that such was the intimate bond between them and him, and he had a firm hope they would be partakers both of his afflictions and of his comfort.
d) That said, the other ideas are certainly not to be excluded.
(1) His was an example to them in this matter.
(2) He did suffer for sake of the truth, which was for their benefit.
(3) He could well testify from experience that they, being partakers of the suffering of Christ, could expect to be partakers of the consolation of Christ.
(4) We can even feel certain that he hoped it would be so. (II Tim. 3:13)

III. THE PRESENT SITUATION IN ASIA. (VERSES 8-11)

A. HE CONFIRMS, FROM HIS RECENT HISTORY, WHAT HE HAD SAID ABOUT HIS AFFLICTIONS. (VERSE 8)

1. Asia is probably to be understood as referring to proconsular Asia, which would be the Western provinces of Asia Minor.
2. What afflictions and dangers he refers to is uncertain. It is generally assumed that he alludes to the uproar in Ephesus, (Acts 19:23-41) but why would he have said Asia, and not Ephesus? It would seem that he is referring to trials of different kinds, and especially, to attempts on his life. We know that the Book of Acts contains only a small portion of his afflictions.
3. So severe were their afflictions that they were “pressed out of measure, above strength.” They felt that they were sure to die. “We despaired even of life.”

B. HE TESTIFIES THAT HIS OWN VERDICT WAS THAT THEY WOULD BE KILLED. (VERSE 9)

1. The meaning here is, “we had in ourselves the answer of death,” that is, if asked what they expected to happen, they would have said, “we are going to die.”
2. Their only hope was in God Who raiseth the dead. So certain were they to die that God’s sparing their life was tantamount to His raising the dead. Their deliverance was a deliverance from the jaws of death.

C. HIS TRUST IN GOD WAS NOT DISAPPOINTED, FOR HE DID DELIVER THEM FROM THE JAWS OF DEATH. (VERSE 10)

1. God did deliver from what it seems would have been a most painful death.
2. He continued to deliver them from death, for they literally faced murderous enemies every day. (Rom. 8:36)

D. HE ACKNOWLEDGED THE POWER OF INTERCESSORY PRAYER IN GOD’S DELIVERANCE OF HIM. (VERSE 11)

1. Paul understood that prayer was a powerful means of grace, and therefore he often sought the prayers of the saints on his behalf.

2. When the Apostle assured the saints of his prayers for them, and sought their prayers in return, he was in dead earnest. May we be so sincere, both in asking for prayer, and in promising to pray.
3. Let us be faithful in the Ministry of prayer, and may we value and desire the prayers of God’s people. (Jam. 5:16)

AUGUST 1, 2021

CONCLUDING WORDS

INTRODUCTION:

1. Paul launched into this Epistle with a clear sense of urgency, wasting no time in addressing some grevious problems, beginning with the matter of divisions (schisms) in the church. These factions no doubt contributed greatly to the many problems which the Apostle went on to deal with in this letter.
2. He addressed such serious matters as immorality, insubordination of women, abuses of Christian liberty, and improprieties involving spiritual gifts. Finally, he dealt at length with dangerous heresies surrounding the fundamental doctrine of the resurrection.
3. In this last chapter, he concludes his letter to the Corinthian church with some important instructions, commendations, expectations, and salutations.
a) Last week we considered his instructions concerning an offering for the needy saints in Judea. They were told to have it ready upon his arrival, so that their chosen carriers might deliver it either with his letters of endorsement, or with his company, should he journey with them.
b) This week, we will consider his commendation of certain of his fellow-laborers who were planning to visit them; some timely exhortations to the church; and finally, greetings and salutations from some of the dear saints who were about him.

I. HE COMMENDS TWO OF HIS RESPECTED AND TRUSTED FELLOW-LABORERS IN THE GOSPEL, TIMOTHY AND APOLLOS. (VRS. 10-12) Of course they were already well acquainted with Apollos (Ch. 1:12; Acts 18:27-19:1) who, for the present, was not inclined to come. Timothy, on the other hand, who they had not met, was Paul’s own son in the faith and ministry, and we might say, his protégé. (Phil. 2:19-22)

A. PAUL RECOMMENDS TIMOTHY TO THEM WITH SOME SPECIFIC INSTRUCTIONS HOW THEY ARE TO RECEIVE HIM. (VERSES 10, 11)

1. Paul loved and honored Timothy for his work’s sake, of that we have no doubt, but clearly his protective instinct regarding him was that of a father. Timothy was like a son to Paul, a fact that is also apparent in the Pastoral Epistles addressed to him.
2. He bids the Corinthians to see that Timothy should be among them without fear. (Vs. 10) He was sent to them as a Gospel minister, to reprove, rebuke, exhort, correct, and instruct with authority. (II Tim. 3:16-4:2) They were not to despise his youth (I Tim. 4:12), nor were they to disrespect him for any other reason. Paul knew from experience what some at Corinth were capable of, and therefore warns them that Timothy was not to feel threatened.
(I Chron. 16:22; Psa. 105:15)
3. They were to esteem Timothy highly for his work’s sake (I Tim. 5:13), but also for Paul’s sake, who had sent him. They, therefore, were to conduct him forth in peace, that he may return to Paul. He would be returning to Paul with a complete report of how his ministry was received. (Vs. 11) how they received Timothy would partly decide what Paul’s frame would be at his coming. (See Ch. 4:21)

B. PAUL RECOMMENDS APOLLOS TO THEM, THOUGH THE TIME OF HIS COMING WAS AS YET UNCERTAIN. (VERSE 12)

1. This good recommendation was perhaps, in part, to let the Corinthians know that even though one of the factions favored Apollos over himself, there was no spirit of strife or jealousy between them.
2. Far from trying to hinder Apollos going to Corinth in his absence, he was urging him to go. First, Paul was not suspicious of his brother Apollos, fearful that he would somehow try and promote himself, and lessen his own influence in the church. Second, Paul was comfortable in his own skin, as we say. He needed not to be fearful that he would be diminished, for it was in the eyes of his Master that he was seen as worthy or unworthy. Faithful ministers are not envious or jealous of one another, nor do they think evil of their fellow-laborers. (Ch. 13:15)
3. Apollos could not be convinced at the present time to go to Corinth. Paul’s urging was just that. Had he, as an Apostle, prevailed on him, doubtless Apollos would have heeded his direction. But, just as Paul desired that he go in order to show that he counted him a faithful brother and minister, Apollos declined to go for a similar reason. He would not even inadvertently encourage a party spirit in the church, or make himself available to be so used against Paul.
4. After this Epistle shall have had its desired effect, in correcting these matters, as well as Timothy’s ministry, perhaps he will then conclude that a visit would be proper.
5. If we are correct in our assumption as to why Apollos declined to go at this time, the Lord may well have used his principled decision to help bring about a change.

II. HE THEN GAVE SOME FITTING EXHORTATIONS TO WATCHFUL STEDFASTNESS AND CHARITY, AND TO APPRECIATE THOSE WHO LOVED AND MINISTERED TO THEM. (VERSES 13-18)

A. HE EXHORTS THEM TO WATCH, I.E. TO BE WAKEFUL AND ALERT. “Watch ye…”

1. The obvious reason for constant vigilance was that the enemy was ever on the prowl. (I Pet. 5:8)
2. The contents of this Epistle are sufficient to prove that Satan’s emissaries were hard at work at Corinth.
3. There is never a time when the church here below can relax; never a time when the watchmen can come down from the wall. (Ezek. 33:7)

B. HE EXHORTS THEM TO STEDFASTNESS. “Stand fast in the faith.”

1. This was a fitting and timely exhortation, seeing they were infested with false teachers, who handled deceitfully the Word of God. (II Cor. 4:2)
2. Matters of revelation are not to be considered as open questions. For example the doctrine of the resurrection was a clear revelation of God, and therefore to be considered settled. (Psa. 119:89)
3. The Articles of our faith are founded upon God’s Word, and are therefore not up for debate.

C. HE EXHORTS THEM TO GREAT COURAGE AND STRENGTH. “…quit you like men, and be strong.”

1. The saints at Corinth must withstand the contempt of the learned, as well as the persecutions of the powerful. (Eph. 6:10-12)
2. The art of compromise which many churches are adopting requires no courage or strength, but is in fact, a sign of cowardice and weakness.
3. God’s true Church must be “set for the defense of the Gospel,” and ready to “earnestly contend for the faith.” (Jude 3)

D. HE EXHORTS THEM TO LET LOVE PREVAIL IN THEIR HEARTS IN ALL THINGS. (VERSE 14)

1. Both in their family, as well as in their church relationships, they needed to heed the great truth set forth in Ch.13.
2. The preceding parts of the Epistle show how much need there was for this exhortation. As the church was rent with factions, even the Lord’s Supper, the feast of love had become a fountain of bitterness.

E. HE EXHORTS THEM TO LOVE AND APPRECIATE THOSE WHO LOVINGLY SERVED, AND TO RETURN TO THEM IN KIND. (VERSES 15-18)

1. The house of Stephanas was the first family and Achaia to embrace the Gospel. Paul himself had baptized them. (Ch. 1:16)
2. This family’s love for Christ and the church never diminished in the least. Even the many grievous situations at Corinth had not hindered them.
3. They devoted themselves to the service of the saints. “They addicted themselves to the ministering of the saints.”
a) What a wonderful addiction to have!!
b) What a blessed testimony for Christ!!
c) Paul exhorts those who have received of their service to return the same to them, and to all. “..that you submit yourselves unto such, and to everyone…”

4. Stephanas and Fortunatus and Achaicus had visited Paul at Ephesus. (Verse 17)
a) They probably went there to consult with him about the condition of the church at Corinth. They most likely were the bearers of the letter from the Corinthians to Paul, which we have referenced numerous times.(Ch. 7:1)
b) These brethren had made up to the Apostle what the church had failed to do, that is, inform him of the true state of the church.

5. Paul rejoices that the visit of these men had refreshed him, and had had a corresponding effect on them. Whatever in this letter served to refresh them, they owed to these men who came to Paul on their behalf. Therefore he says to them “acknowledge ye them that are such,” i.e. recognize and appreciate them properly.
6. We can be sure that not all of the Corinthians were pleased that their improprieties had been reported to Paul, and not all appreciated his response. However, as becomes evident in the next Epistle, this letter seems to have been received with a proper spirit, for many of their wrongs were corrected. Although there were still those who opposed him, the larger part of the congregation manifested warm affection for him, which filled his heart with gratitude to God.
7. Thank God for Stephanas and others who took the proper action, and were thus greatly used of God for the good of the church.

III. HE CONCLUDES THE EPISTLE WITH GREETINGS AND SALUTATIONS ON BEHALF OF HIMSELF AND THOSE WHO WERE WITH HIM. (VERSES 19-24)

A. HE SENDS GREETINGS FIRST FROM THOSE OF ASIA. (VERSES 19, 20)

1. From all of their sister churches of proconsul Asia, of which Ephesus was the capital, where Paul was at the time.
2. From Aquila and Priscilla, Paul’s dear friends who were first to welcome him to Corinth (Acts 18:1f), and who were at this time living at Ephesus. (Acts 18:26)
3. From the company of Christians who were meeting in the home of Aquila and Priscilla.
4. From all the brethren besides, who were with Paul at Ephesus.

B. HE SUBJOINS HIS OWN SALUTATION, ALONG WITH A SOLEMN WARNING AND PRAYERFUL BENEDICTION IN HIS OWN HAND. (VERSES 21-24)

1. Although Paul ordinarily dictated his letter to an amanuesis, it was his token in every Epistle to write the concluding sentences with his own hand, as an authentication of them. (II Thess. 3:17)
2. In this case, his concluding remarks included a solemn warning. (Vs. 22) To love Christ is our whole Christian duty. If any love not Christ, that person is anathema, i.e. accursed. To this he adds Maranatha, which means “the Lord cometh.” The Lord, Whom men refused to love, is coming in His glory. Be warned, therefore!!
(II Thess. 1:6-10)

C. HE CONVEYED, IN HIS OWN HAND, HIS CONCLUDING WORDS OF BENEDICTION AND LOVE. (VERSES 23, 24)

July 11; 2021

THE COLLECTION FOR THE SAINTS AT JERUSALEM

INTRODUCTION:

1. Paul now descends from the sublime truth of the resurrection to a very practical matter of church administration, particularly that of collecting money for the saints at Jerusalem.
2. His familiar introductory formula, “now concerning,” suggests that the collection was another matter of which the Corinthians had requested further guidance and instruction. However, since this was a subject of less importance than the others about which they had inquired, Paul addressed it last. Even though a matter of less moment, as all was written by divine inspiration, this too is profitable for our instruction.
3. It seems that poverty prevailed in the church at Jerusalem, more than in any other place. This was probably due to the extreme persecution that the saints there suffered. Although Paul was undervalued and suspected by the Jewish Christians, he labored tirelessly on their behalf, instructing the churches of Galatia and Macedonia to help them. Accordingly, he also instructed the church at Corinth regarding collections for the needy saints at Jerusalem.

I. THE APOSTLE GIVES DIRECTIONS ABOUT THE COLLECTION TO BE MADE FOR THE SAINTS IN JUDEA. (VERSES 1-4)

A. WHAT HE ASKED OF THEM WAS THE SAME AS WHAT HE HAD REQUIRED OF OTHER CHURCHES. (VERSE 1)

1. He did not desire that others should be exempt while they were burdened. (II Cor. 8:13)
2. He would also have them to emulate the example of the Galatian saints, and as a people so blessed, not to come behind the other churches in their liberality.
3. Paul regarded this collection as nothing less than the payment of a debt of gratitude. (Rom. 15:27)
4. He also felt that it would strikingly demonstrate the solidarity of the Gentile churches with the mother church at Jerusalem, and promote unity.
5. Though the contributions were made voluntarily, note the language of authority. “As I have given order.” We ought to cheerfully obey the biblical injunction to freely give, just as we have freely received.

B. HE GAVE PARTICULAR DIRECTION WITH RESPECT TO HOW THE COLLECTION WAS TO BE DONE. (VERSE 2)

1. He instructs as to the time when it was to be made. “Upon the first day of the week.”

a) The offerings were to be collected on the Lord’s Day, when they as Christians were to gather in sacred assembly.
b) “Upon the first day of the week,” or literally, “upon one of the Sabbath,” “the Lord’s day,” it is called. It is the Christian Sabbath, when public assemblies are held and public worship is celebrated, and the Christian institutions and ordinances are attended upon.
c) That the first day of the week was by divine appointment made the Christians’ sacred day may be inferred,

(1) From the distinction put upon the day by our Lord Himself. (John 20:19, 26)
(2) From the greatness of the event which its observance was intended to commemorate. The seventh day was sanctified to commemorate the finished creation. The first day is consecrated to commemorate the resurrection of Christ, upon which the Christian faith is founded.
(3) From its being called by the Apostle John, “the Lord’s day.” (Rev. 1:10)
(4) From the fact that, from the beginning, it was the day on which Christians assembled for worship.
(5) From the uniform practice of the church which has apostolic sanction for its authorization.

2. He instructs as to the manner in which the collection was to be made. “… let everyone lay by in store.”

a) Every member was to himself set apart what he purposed to give, and on the first day of the week put it into the common treasury.
b) If they should thus heed his instruction, there would be no need for collections when he arrived. His time with them could be far better spent than in “serving tables.”

3. He instructs as to the measure in which they were each to lay by in store for the collection. “As God hath prospered him.”

a) The prosperity of each one is according to God’s providence. “As God hath prospered…”
b) God, better than anyone else, knows our ability to give. He requires of us no more than what He has made us able to do.

C. HE GAVE DIRECTION FOR THE DISPOSAL OF THE COLLECTION. (VERSES 3, 4)

1. Whoever the church should approve to carry the money to Jerusalem, Paul would furnish with letters from himself to the proper authorities at Jerusalem. (Verse 3)
2. If, however, it should happen that he go with them, there would, of course, be no need for letters. (Verse 4)
3. Clearly, nothing which involves the church and its ministry, whatever the particular nature, was to be done haphazardly, or carelessly. The offerings were to be collected systematically, and the delivery was to be done judiciously and discreetly.

II. PAUL NEXT TELLS OF HIS PLAN TO VISIT THEM. (VERSES 5-9)

A. HIS COMING WOULD NOT BE ACCORDING TO HIS ORIGINAL PLAN. (VERSES 5-7)

1. It appears from II Cor. 1:15, 16 that his original plan had been to go directly from Ephesus to Corinth and from there into Macedonia, and then back again to Corinth, and from there on to Jerusalem. He now informs them that he would go to Macedonia before going to Corinth.
2. Clearly the Apostle deeply loved the saints at Corinth, and desired to come to them when he might abide a while, provided his other duties would permit. Yet, so eager were the false teachers at Corinth, who despised him, to find grounds of complaint against him, that they made this change of plan a grievous offense, and a proof that he was not to be depended upon either as to his purpose or doctrine. This is apparent from his vindication of himself in the second Epistle. (II Cor. 1:23–2:1)
3. He states his purpose to pass through Macedonia. “… for I do pass through Macedonia.” He was not yet there, but in Ephesus (Verse 8), but he was thinking of passing through it (not abiding, as he purposed to do at Corinth).
4. His reason for not seeing them now was because it would only be a transient visit, and he hoped to be able to abide with them when he came, if the Lord should permit.

a) The Apostle had labored long and hard at Corinth and many there loved him, and he love them. How they must have rejoiced to think that he might be with them for a lengthy stay. They were more than happy to suffer the delay, for surely they would enjoy the benefit of his prolonged presence more than a transient visit.
b) Yet, even with the Apostle Paul, his times and purposes were not in his hands, thus he adds, “if the Lord permit.” Even the great Apostle Paul did not order his own steps. (Psa. 37:23; Jer. 10:23)

5. In Acts 20:2, 3 we find that the plan here sketched was indeed executed. He left Ephesus after the uproar, and went to Macedonia. In the second Epistle he speaks of himself as being in Macedonia. From there he went to Greece, where he abode three months.
6. He knew their love for him, in spite of opposition from those who despised him. He knew that they would count it a privilege to help him on his journey to Jerusalem. (Verse 6) Those who love God’s ministers and the ministry of the Word are always willing to demonstrate their love in practical ways.

B. HIS COMING WOULD BE DELAYED BECAUSE HE WAS NOT YET SUFFERED TO LEAVE EPHESUS. (VERSES 8, 9)

1. Just as surely as the Holy Spirit would not allow Paul to leave their city as soon as he would have, He is now, for similar reasons, detaining him from coming to them. (See Acts 18:6-11)
2. There were two reasons for his remaining at Ephesus.

a) First, the Spirit of God was apparently moving in a mighty way at Ephesus, making the ministry of the Word effectual. (See Acts 19:17-20) Doors of opportunity for ministry were being opened to him. With a preacher of the Gospel, no desire supersedes the desire to see the Gospel prosper and bear fruit.
b) Second, because of the good success of the Gospel, there were many adversaries. Thus, he was compelled to stay in order to combat the opposition. (See Acts 19:23ff) When God gives success to the Gospel, the enemy is certain to be stirred up against it. At such times, we must fight the good fight of faith. We must contend for the faith.

3. Many good lessons are here for us.

a) Our natural inclinations are not necessarily indications of the Lord’s will for us at any given time.
b) Our determinations are to be made for sake of the Gospel first and foremost.
c) When the Holy Spirit is moving, let us recognize that doors of opportunity are being opened to us for Gospel ministry.
d) Let us not see strong opposition as a reason to cease from our labors. Let us rather expect Satan to oppose us, using whatever means he has at his disposal, especially when the Word seems to be growing and prevailing, as it was at Ephesus at that time. (Eph. 19:20)
e) Let us be strong in the Lord, and the power of His might, in the face of fierce opponents of the Gospel. Paul figuratively spoke of these adversaries as beasts, with whom he had fought at Ephesus.

JUNE 13, 2021

NATURE OF THE RESURRECTION BODY (PART I)

INTRODUCTION:

1. The next aspect of the subject at hand to which the Apostle will give attention is the nature of the resurrection body. Having proved the fact of the resurrection, he now comes to illustrate its nature, and to teach with what kind of bodies the dead in Christ are to rise.
2. It seems that the great objection against the doctrine rested on the assumption that our future bodies are to be of the same nature as those which we presently have. Paul considered it foolish to assume that the resurrection body would consist of flesh and blood and sustained by air, food, and sleep.
3. Our future bodies may be identical with our present bodies, and yet organized in a very different way. The Apostle takes the occasion to show what a vast change will be made in the bodies of believers at the resurrection.
4. We are grateful for their objection, because, in addressing it, the Apostle answers many of our own questions, and provides us with answers for those who inquire about these particular issues concerning our faith.

I. OBSERVE FIRST THE OBJECTION PROPOSED IS TWOFOLD. (VERSE 35)

A. BY WHAT POWER ARE THE DEAD RAISED UP? “But some man will say, HOW are the dead raised up?”

1. They want to know by what means is it done. What power is equal to this effect? It was an opinion that prevailed among the heathen, an opinion which the Sadducees held as well, that it was not within the compass of divine power to make mortals immortal, or revive and restore the dead.
2. In proposing the question, they were implying that the thing is impossible.” How are they raised?”
3. To these objectors, our Lord’s answer to the Sadducees in Matt. 22:29 suits quite well: “ye do err, not knowing the Scriptures, nor the power of God.”

B. WHAT IS THE MAKEUP OF THE BODY THAT SHALL RISE? “With what (what kind of) body will they come?

1. Will it be the same body, with like shape, features, statutes, members, qualities, etc.?
2. The first question is clearly that of an unbelieving skeptic. However, this question might also be asked by true believers. Many times we hear questions such as, “Will I know my loved ones?” “Will we all be adults in heaven?” “Will we still enjoy eating and drinking?”
3. Though the apostle does not provide answers to all of our questions, he does reveal to us what the nature of our new bodies shall be. (Phil. 3:21)

II. PAUL GIVES ANSWERS TO BOTH PARTS OF THE OBJECTION. (VERSES 36-49)

A. THE FIRST QUESTION IS ANSWERED BY IMPLICATION. (VERSES 36, 37) The analogy by which the Apostle sets out to answer the “what,” also settles the “how” by implication.

1. The resurrection of the dead in Christ shall be wrought by the same divine power which they had all observed in something very like it, year after year, in the planting of seeds in the ground.
2. In this simple exercise on their part, they must expect that, in order for life to come forth, the seed must fall into the ground and die. (See John 12:24) How did the dead seed produce life, unless God revived it?
3. “How are the dead raised up?” By the same divine power that causes a dead kernel of wheat to revive and produce more wheat.

B. IN REPLYING TO THE SECOND QUESTION, HIS ANSWER IS MUCH LONGER. (VERSES 37-44)

1. As to what body they shall have when they come forth, he declares that there shall be a great change that takes place, just as there is a great change that occurs in the grain that is sown. (Verse 37)

a) You do not sow the “body which shall be,” that is, you do not sow the plant, that only the “bare grain.” The point is that what comes up is very different from what is deposited into the ground.
b) The comparison to be drawn, however, is not between the outward appearances of the two, but between the two natures. You sow seed, a plant appears; you sow a natural corruptible body; a spiritual, incorruptible body appears.

2. Again, as to what body, God will provide it according to His purpose. (Verse 38) The body that He now gives to each seed is in accordance with His creative decree. So it is with regard to the matter of suitable bodies for the souls of the redeemed.
3. He proceeds to observe that there is a great variety with respect to other bodies in the universe. (Verses 39–41)

a) In bodies of flesh, all are not the same, but there are four types, namely common human, beast, fish, and fowl. (Verse 39)
b) In bodies celestial and terrestrial there is also a difference, and what is for the glory of one is not for the glory of the other. Earthly bodies are not adapted for the heavenly regions, nor are heavenly bodies fitted for the condition of earthly beings. (Verse 40)
c) There is a variety of glory among heavenly bodies themselves. (Verse 41)
d) All of this is meant to illustrate to us that the bodies of the dead, when they rise, will be changed and fitted for the heavenly regions, and that there will be a variety of glories among the saints in heaven. There is a great variety of glories even among the stars themselves.

4. Keeping in mind all of the above; we come to the point of these several examples. “So also is the resurrection of the dead.” (Verse 42a) Let us notice the comparisons that are particularly intended. (Verses 42b-44a)

a) “It is sown in corruption, it is raised in incorruption.” (Verse 42b) Burying the dead is like committing the seed to the earth that it may spring out again. Our bodies, when buried, putrefy and decay and eventually return to the dust, but when they rise they shall be new, and never again liable to corruption.
b) “It is sown in dishonor, it is raised in glory.” (Verse 43a) These bodies, even now, are vile. (Phil. 3:21) Being dead, they are loathsome. But, at the resurrection they shall come forth with a glory like unto that of Christ’s own glorious body. (I John 3:2)
c) “It is sown in weakness, it shall be raised in power.” (Verse 43b) the dead, lifeless body is utterly powerless, unable to move or stir. But, when it comes forth alive, it will be given heavenly vigor that shall never experience fatigue. Though it shall be engaged in constant activity, it shall have no need for sleep or rejuvenation.
d) “It is sown a natural body, it is raised a spiritual body.” (Verse 44a)

(1) This does not mean that the body shall become spirit. That would be a contradiction of terms, spiritual body. It would also be in contradiction to all that he is here teaching with respect to the resurrection of the dead.
(2) This involves restoration of the spiritual purity of the original creation before man was ruined by the fall. But it is much more besides.
(3) “Sown a natural body,” a body fitted to the conditions, pleasures, and enjoyments of this life, which in comparison to the heavenly state, are earthly and carnal.
(4) “Raised a spiritual body.” We shall have bodies purified and refined, made fit for perpetual association with spirits made perfect.

C. HE NOW ILLUSTRATES THIS TRUTH BY A COMPARISON OF THE FIRST AND SECOND ADAM. (VERSES 44b-49)

1. We have our natural (animal) body, which we received from Adam. “There is a natural body.” We expect to receive our spiritual body from the Second Adam. “There is a spiritual body.” This idea is present through the whole comparison.
2. This truth is but consistent with the different characters these two persons bear. (Verse 45)

a) “The first Adam was made a living soul.” He was such a being as ourselves, and with a power to reproduce such beings, and convey to them a natural body like our own.
b) “The second Adam is a quickening spirit.” He is the resurrection and the life. (John 11:25) He has life in Himself, and quickens whom He will. (John 5:20, 21)

3. In this context, Paul announces a general law, a law that is demonstrated in the fact that the natural body precedes the spiritual body. (Verse 46)

a) Adam’s earthly state was to be preparatory to the heavenly state.
b) The present life is like seedtime, the harvest is hereafter.
c) The natural comes before the spiritual. We are born before we are born again.

4. The general principle, that the natural precedes the spiritual is again illustrated in the fact that Adam came before Christ. “The first man is of the earth, earthy, the second man is the Lord from heaven.” (Verse 47)

a) The first man was of the earth, made out of the earth, fitted for the earth.
b) The second Man is from heaven. He gives spiritual life from heaven. (John 6:33) He came down from heaven, and was in heaven at the same time. (John 3:13)

5. They that are earthy are descendants of Adam; they that are heavenly are Christ’s risen people. (Verse 48)

a) The earthy is Adam. They that are earthy are his descendants.
b) The heavenly is Christ. They that are heavenly are His bodily risen people.

6. As to the objection put forth founded on the assumption that our bodies hereafter would be the same as what we now have, here is the answer. (Verse 49)

a) We have borne the bodily image of Adam here on earth. We are as he was, of the earth, earthy.
b) We shall in the resurrection bear the image of Christ. We shall have a body like unto His glorious body, a body suited for heaven. (Phil. 3:21)
c) This is speaking of our resurrection bodies which we shall receive in the day of the resurrection when Christ shall appear.

(1) Some, instead of, “We shall also bear…” prefer “Let us bear…” However, in light of the subject under discussion that rendering makes no sense.
(2) Though we derive a holy nature from Christ, and ought to strive to bear a holy likeness to him here in this world, it is His glorious bodily image that is here in view, and that image we shall not bear until Christ comes again. Then, all who sleep in Jesus shall rise in His likeness, and living saints shall be changed in a moment into that same image.