Bible Study - Sabbath School Podcast

Sabbath AfternoonRead for This Week’s Study: Gen. 1:27-28; Gen. 3:1-8; Luke 15:11-32; Gen. 3:14-24; Exod. 19:16-22; John 10:27-30Memory Text: "God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds" (Hebrews 1:1-2, NKJV).Digital technology allows many of us to see friends and relatives in faraway places. This is fine. But, still, how much better to meet in person! There is something special that happens when we get together, exchange hugs, and talk face-to-face.This week we will be reminded that human beings were created for a face-to-face relationship with their Creator. Sin, however, destroyed this intimate connection long ago. To restore that communication with His beloved creatures, God has provided ways to speak to us. His most recognized form of divine interaction with humankind is carefully chosen spokespersons, known as prophets, who reveal His messages to us. These prophets often have writings in the Bible, but not always.God's ultimate plan is to restore His image in us, the image that sin has shattered. This is what the plan of salvation is about: restoration, a restoration that will be complete when God creates "new heavens and a new earth in which righteousness dwells" (2 Pet. 3:13, NKJV).Until then, God still talks to us, and He still uses His prophets to do just that.*Study this week's lesson to prepare for Sabbath, October 3.

The Gift of ProphecyNeuroscientists have begun to understand the marvelous facility of human infants for language acquisition. At 6 months, a baby can understand the sounds that comprise English words, or words from any of the other 7,000-plus spoken languages. If exposed to a second language, they can acquire that language, as well. During this period a mysterious mental door opens, allowing infants to distinguish the 40 or so sounds that generally make up a native language from the 800 different sounds that they can perceive at birth. But there is one catch: babies must be spoken to. You might call it voice lessons for newborns.Why would God create us with this wonderful capacity for speech recognition and language acquisition if He never intended to speak to us? The question is rhetorical, of course—for the Bible declares, "God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds" (Heb. 1:1-2, NKJV).When sin shattered Adam's and Eve's communion with God, He did not wash His hands of them and leave the fallen pair to self-destruct. He came looking for them both, asking Adam, " 'Where are you?' " (Gen. 3:9, NKJV). He went on to prophesy about the birth of One who would save the world from sin (Gen. 3:15). From its inception, right there in Eden after the Fall, prophecy has uplifted Jesus and pointed sinners to Him, their only hope.This quarter we will study the gift of prophecy, God's ingenious innovation for communicating His will and way to fallen human beings, who can no longer commune face-to-face with Him. This special gift of the Holy Spirit is mentioned prominently in 1 Corinthians 12, 1 Corinthians 14, Ephesians 4, and Romans 12. The Holy Spirit is the Great Dispenser of this and all other spiritual gifts, "distributing to each one individually as He wills" (1 Cor. 12:11, NKJV). Throughout time, spiritually gifted spokespersons have delivered divine messages to restore and renew our relationship with God, just as God did in Eden after the Fall.We will learn how God calls prophets and how we can test their authenticity. We will see the similarities and differences between Old and New Testament prophets, as well as gain a working understanding of how revelation and inspiration function in their lives. While some prophets spoke, others wrote; some did both. We will examine these and other modes of divine discourse, their implications, and the blessings of obeying the messages that these prophets delivered.God uses the gift of prophecy for five crucial purposes: 1. To reveal Himself, His truth, and His will for fallen humanity. 2. To give insight and counsel regarding important events and happenings. 3. To equip the body of Christ—the church—for mission. 4. To provide spiritual encouragement to His followers. 5. To awaken sinners and call them to repentance. In addition, "the spirit of prophecy" is one of two distinguishing marks of God's end-time remnant church (Rev. 12:17, Rev. 19:10).So invested is God in guiding the lost safely home that the gift of prophecy is provided for the last days as well (Joel 2:28-31). Seventh-day Adventists believe—with very good reasons—that Ellen G. White, cofounder of the church, exercised a modern manifestation of the prophetic gift.This is why, along with our study of the gift of prophecy in Scripture, each Friday we will explore the dynamics of Ellen G. White's call to prophetic ministry. We, as a church, have been given this wonderful gift. How do we best use it?Yes, from infancy onward, we have been wired to be spoken to. How important, then, that we listen to what God's prophets tell us!This Adult Bible Study Guide was produced by the ministry team of the White Estate office, in Silver Spring, Maryland. By sharing Ellen White's prophetic ministry and writings throughout the world.

Further Thought: Read Ellen G. White, " 'Let Not Your Heart Be Troubled,' " pp. 662-680, in The Desire of Ages."The grace of Jesus Christ alone can change the heart of stone to a heart of flesh, and make it alive unto God. . . . Men have no power to justify the soul, to sanctify the heart. Moral disease cannot be healed save through the power of the great Physician. The highest gift of heaven, even the Only-begotten of the Father, full of grace and truth, is alone able to redeem the lost."--Ellen G. White, in The Signs of the Times, May 2, 1892. " 'God is love.' 1 John 4:16. His nature, His law, is love. It ever has been; it ever will be. 'The high and lofty One that inhabiteth eternity,' whose 'ways are everlasting,' changeth not. With Him 'is no variableness, neither shadow of turning.' Isaiah 57:15; Habakkuk 3:6; James 1:17. Every manifestation of creative power is an expression of infinite love. The sovereignty of God involves fullness of blessing to all created beings. . . . The history of the great conflict between good and evil, from the time it first began in heaven to the final overthrow of rebellion and the total eradication of sin, is also a demonstration of God's unchanging love."--Ellen G. White, Patriarchs and Prophets, p. 33."We need to realize that the Holy Spirit . . . is as much a person as God is a person. . . . The Holy Spirit has a personality, else He could not bear witness to our spirits and with our spirits that we are the children of God. He must also be a divine person, else He could not search out the secrets which lie hidden in the mind of God."--Ellen G. White, The Faith I Live By, p. 52."There are three living persons of the heavenly trio; in the name of these three great powers--the Father, the Son, and the Holy Spirit--those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ."--Ellen G. White, Evangelism, p. 615.Discussion Questions:A well-known Christian song is entitled "Amazing Grace." What is amazing about the grace of Jesus?A beautiful portrayal of God's love can be found in the parable of the prodigal son. How do we know the father in this parable is a loving father?How can local churches demonstrate that the "fellowship of the Spirit" is a reality there?

Our Triune GodWhen reading 2 Corinthians 13:14, one may think that Christ is the only source of grace, God is the only source of love, and the Holy Spirit is the only source of fellowship, but nothing could be further from the truth.Read 1 Corinthians 1:3-4, 9; 1 Corinthians 10:16; 2 Corinthians 1:2, 12; Romans 8:35; Romans 15:30; Galatians 2:20; and Ephesians 3:19. What do these passages say about grace, love, and fellowship in connection with the members of the Trinity?The Father, the Son, and the Holy Spirit work together for our salvation. Grace, love, and fellowship come not from only one but the Three Members of the Godhead. Yet, each One has specific functions in the history of salvation. Paul is aware of and emphasizes this teaching in his letters. For instance, the plan of salvation is told with an incredible economy of words in Galatians 4:4-6, with the respective participation of the Three Members of the Godhead. God the Father sent Jesus, which suggests that the Father is the Source of that plan (Gal. 4:4). The Son was born of a woman (Gal. 4:4), which is a reference to the Incarnation and points to the fulfillment of an ancient promise (Gen. 3:15). The Son redeemed and brought us back to the correct relationship with the Father, whom Satan had lied about (Gen. 3:5). And the Holy Spirit legitimizes our identity as children of God (Gal. 4:6).There are several other references to the Trinity in the Pauline letters. The three act together, enabling the church for mission (1 Cor. 12:4-6), giving us spiritual strength (Eph. 3:14-19), and promoting a profound unity among church members, one that replicates the unity that marks the very relationship of the members of the Godhead (Eph. 4:4-6). In Paul's understanding, not only is God triune, but also the three Persons of the Godhead work together for our salvation (Eph. 1:3, 13, 14). In Ephesians, Paul goes as far as to mention that we must be filled with the fullness of the Father (Eph. 3:19), the Son (Eph. 4:13), and the Holy Spirit (Eph. 5:18).In bringing the correspondence with the Corinthians to a close (2 Cor. 13:14), Paul could not finish with a better ending--a promise that the three Dignitaries of the universe, the heavenly Trio, would be with us now and in the age to come.How should fellowship among church members reflect the lovely relationship of the Godhead?

The Fellowship of the Holy SpiritThe grace of Jesus not only reveals the love of God for us but also brings the fellowship of the Spirit as a further effect of that love. At the same time, fellowship has its source in the love of God. And that is because without love, there is no fellowship. As Paul writes: "Therefore if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any affection and mercy, fulfill my joy by being like-minded, having the same love, being of one accord, of one mind" (Phil. 2:1-2, NKJV).Some people say that the Holy Spirit is only a force or influence, but that cannot be true. After all, why would Paul mention two persons--the Father and the Son--along with a mere "force" in a trinitarian formula? That would make no sense. Just as the Father and the Son are presented in a personal relationship (2 Cor. 1:3, 2 Cor. 11:31), the relationship of the Spirit with persons leads us to the conclusion that He is also a person (Rom. 8:15-16; see also John 14:16-17, 26; John 15:26).The phrase "fellowship of the Spirit" (Phil. 2:1) can be understood in two ways. It can mean fellowship with one another granted by the Spirit, or fellowship with the Spirit Himself. Several Bible interpreters argue that these senses are not mutually exclusive. After all, fellowship with one another is the consequence of fellowship with the Spirit.Read 1 Corinthians 2:10-11; 1 Corinthians 3:16; 1 Corinthians 12:11; and 2 Corinthians 3:6, 17. What did Paul teach to the Corinthians about the Spirit?Paul has much to say about the work of the Spirit. In 1 and 2 Corinthians, there are more than forty references to the Holy Spirit. The Holy Spirit promotes the edification of the church (1 Cor. 14:12), enables people for mission (1 Cor. 2:4-5), reveals the deep things of God to us (1 Cor. 2:10-11), and teaches them to us (1 Cor. 2:13), dwells in us (1 Cor. 3:16, 1 Cor. 6:19), works with Christ for our justification (1 Cor. 6:11), bestows spiritual gifts to the church (1 Corinthians 12-14), seals us for salvation (2 Cor. 1:22), imprints the law in human hearts (2 Cor. 3:3), and gives new life in Christ (2 Cor. 3:6), and freedom from sin (2 Cor. 3:17). For sure, we cannot live without the Holy Spirit.Why, too, is an understanding of the divinity of the Holy Spirit important for fully grasping God's love for us?

The God of LoveIn the ancient pagan world, people did not believe that the gods loved humans. Instead, the gods were malevolent and furious, and were supposed to be appeased. The idea of a God of love, as we see in the Bible, was a novelty. As surprising as this statement was in his time, Paul characterizes our God as "the God of love and peace" (2 Cor. 13:11).Read 2 Corinthians 13:11. How can you draw hope from what is said here? How can you better experience what this verse teaches?The phrase "the God of love and peace" can be interpreted in two different ways. On the one hand, God is seen as the source of love and peace. On the other hand, God is characterized by love and peace. It is not necessary, however, to decide between the two. Because love and peace are intrinsic characteristics of God, He gives us love and peace.Elsewhere, Paul refers to God as "the God of endurance and encouragement" (Rom. 15:5, ESV); "of hope" (Rom. 15:13, ESV); "of peace" (Rom. 15:33, Rom. 16:20, 1 Cor. 14:33, Phil. 4:9, 1 Thess. 5:23), "the Father of mercies" (2 Cor. 1:3), and "the God of all comfort" (2 Cor. 1:3). God is the source of all these blessings. He gives us them all out of His unfailing love.Also, although the phrase "God of peace" is somewhat common in the Bible, the phrase "God of love" occurs only here (2 Cor. 13:11), and, hence, it deserves our most profound reflection.As many interpreters have noticed, Paul's reference to the God of love a few verses before the trinitarian benediction in 2 Corinthians 13:14 suggests that he thinks of God as three Persons. "Though he uses the word 'God' here as one of the three, his understanding of Jesus and the Spirit elsewhere in his letters ... forces us to see the whole phrase as describing the one God whom the earliest church came to see in threefold form. It would be over a century before theologians ... began to use words like 'trinity' as a shorthand way of expressing what Paul is already articulating."--Tom Wright, Paul for Everyone: 2 Corinthians (London: Society for Promoting Christian Knowledge, 2004), p. 148.We believe in one God, the unity of three Persons who live eternally in a relationship of love. This triune God loves us and summons us to love one another in a way that reflects the love among the Three Members of the Godhead.

The Love of God"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen" (2 Cor. 13:14, NKJV). With this verse, Paul ends his second letter. Notice that He mentions the three Persons of the Trinity in this order--Son, Father, and Holy Spirit. It is through the work of all three that we can better understand what God is like and what He has done for us.Read John 3:16-17; Romans 8:37-39; and 1 John 4:8-11. What do these passages tell us about the love of God?1 John 4:8 says that "God is love." Love is an essential attribute of God. John emphasizes that we can know love in that God gave His only Son to die for us (John 3:16). God sent Jesus on a rescue mission (John 3:17), and this was part of the project of salvation (Acts 3:20-21; 1 John 4:10, 14). Jesus referred to the Father several times in the Gospels as One who sent Him (Matt. 10:40, Mark 9:37).In a remarkable statement, Paul says, "God demonstrates his own love for us in this: While we were still sinners, Christ died for us" (Rom. 5:8, NIV). We can glimpse God's love in the sweet relationship between husband and wife, as well as parents and their children, in sincere friendships, and so forth. We can also see God's love in nature. In that regard, Ellen G. White says, "'God is love' is written upon every opening bud, upon every spire of springing grass. The lovely birds making the air vocal with their happy songs, the delicately tinted flowers in their perfection perfuming the air, the lofty trees of the forest with their rich foliage of living green--all testify to the tender, fatherly care of our God and to His desire to make His children happy."--Steps to Christ, p. 10.However, nothing is more convincing than God's giving Jesus as a sacrifice for our sins. When we understand that God loved us to the point of sending Jesus to lay down His life for us, our response is willingness "to lay down our lives for the brothers" (1 John 3:16, ESV).Paul wanted the Corinthians to live in unity. However, without love, there is no unity. That is why he taught them that "love builds up" (1 Cor. 8:1, ESV) and that without love, everything is useless and empty (1 Cor. 13:1-3). So, all we do must be done in love (1 Cor. 16:14), a love that is an extension of God's love.What would we lose in the gospel if Jesus Himself were not fully and eternally God?

The Grace of JesusIt is inspiring that at the end of 2 Corinthians, we see a reference to the grace of Jesus, just as in the opening (2 Cor. 1:2, 2 Cor. 13:14). Paul begins and closes this letter with a reference to His grace. As we saw at the beginning of this quarter, he couldn't stop thinking and speaking about Jesus."For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich" (2 Cor. 8:9, NKJV).How admirable and irresistible is the grace of Jesus! He left the riches of His eternal existence in heaven to become poor. He walked down the dusty roads of ancient Galilee. "He humbled himself by becoming obedient to the point of death, even death on a cross" (Phil. 2:8, ESV). He did so in order for us to become "rich," namely, for us to have a chance to be with Him in heaven. It's hard for us, who have known only a world of sin, death, and suffering, even to begin to grasp what it meant for Jesus to have left the courts of heaven in order to come here and offer His life for us.Read Romans 16:20, Galatians 6:18, Philippians 4:23, and 1 Thessalonians 5:28. What important teaching do you see in these passages?Paul refers to the grace of Jesus very often in his letters. Some pearls include, "The free gift by the grace of ... Jesus Christ abounded for many" (Rom. 5:15, ESV). Those who receive this abundance of grace will "reign in life through ... Jesus" (Rom. 5:17, ESV). As occurs with 2 Corinthians, Paul also begins and closes other letters mentioning the grace of Jesus (Rom. 1:7, Rom. 16:20, 1 Cor. 1:3, 1 Cor. 16:23, Gal. 1:3, Gal. 6:18, Phil. 1:2, Phil. 4:23). This topic occupied his thought, and he wanted it to fill the minds of the Corinthians, too.This was his wish for all the churches. Notice what he says to the Ephesians: "Grace to all who love our Lord Jesus Christ with an undying love" (Eph. 6:24, NIV). Would he wish for us to love Jesus less than that, an undying love? Certainly not. After all, his wish was for the grace of Jesus to reach "more and more people" (2 Cor. 4:15, NIV) and become sufficient for them just as it was for him (2 Cor. 12:9).Think about God's grace toward you like this. What do you deserve for the kind of things that you have said and done? What, however, does God's grace offer you instead?

Sabbath AfternoonRead for This Week's Study: 2 Cor. 8:9; Rom. 16:20; 1 John 4:8-11; 2 Cor. 13:11; Phil. 2:1-2; Gal. 4:4-6Memory Text: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14, ESV).As if Paul didn't have enough problems already, Paul closes 2 Corinthians by re-emphasizing essential elements addressed in his letters. He does this through five imperatives (2 Cor. 13:11).The first imperative, "Rejoice" (ESV), recalls earlier texts in the letters.The second imperative, "Strive for full restoration" (NIV), translates a single word in Greek (katartizō), which appears here and in 1 Corinthians 1:10.The third, "Encourage one another" (NIV), resumes 2 Corinthians 1:3-7. Paul begins and closes his second letter with encouragement. We receive God's encouragement in order to encourage others (2 Cor. 1:4, 6).The fourth and fifth imperatives, "Be of one mind, live in peace" (2 Cor. 13:11, NKJV), are a call to unity. This atmosphere of joy, restoration, encouragement, unity, and peace is the condition for the presence of God, "the God of love and peace" (2 Cor. 13:11, ESV). It results from our triune God's work in the human heart (2 Cor. 13:14).Grace, love, and fellowship result from the work of the triune God for us. These three Christian features promote an atmosphere characterized by God's presence.* Study this week's lesson to prepare for Sabbath, September 26.

Further Thought: Read Ellen G. White, "The Laodicean Church," p. 125, in The Advent Review and Sabbath Herald, September 30, 1873."The Lord is guarding his people against a repetition of the errors and mistakes of the past. There have always abounded false teachers who, advocating erroneous doctrines and unholy practices, and working upon false principles in a most specious, covered, deceptive manner, have endeavored to deceive, if possible, the very elect."--Ellen G. White, in The Advent Review and Sabbath Herald, January 7, 1904."The Lord designs that our opinions shall be put to the test, that we may see the necessity of closely examining the living oracles to see whether or not we are in the faith. Many who claim to believe the truth have settled down at their ease, saying, "I am rich, and increased with goods, and have need of nothing."--Ellen G. White, Counsels to Writers and Editors, p. 36."Men entertain errors, when the truth is clearly marked out; and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God's word. As we take up the study of God's word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible."--Ellen G. White, Counsels to Writers and Editors, pp. 36, 37.Discussion Questions:Read 2 Corinthians 10:1-6 again. What is Paul's strategy to face spiritual "wars" for God's truth, and how can we apply it to our own spiritual wars?The Bible says that before the end comes, many false teachers would try to lure people away from the truth. What can your local church do to prevent members from being persuaded by false teachers who might even be in your same church? Why is this so essential for the fulfillment of the church's mission?Why did Paul find it necessary to boast about a long list of sufferings (2 Cor. 11:16-33)? Also, what does it mean "to boast in the Lord"?Why is it important for church members to examine themselves in order to see whether they are in the faith (2 Cor. 13:5)? What difference does it make?

Appeal to the UnrepentantIn 2 Corinthians 12:14-13:10, Paul informs the church about his third visit (2 Cor. 12:14, 2 Cor. 13:1). He had shown that he is not inferior to any of the false apostles and is now confident to come to Corinth once again and try to restore unrepentant members. In fact, this was one of the primary purposes of this visit. All Paul did and spoke was meant for the edification of the church (2 Cor. 12:19).Read 2 Corinthians 12:20-21. What sins were jeopardizing the spiritual condition of the Corinthian church?The list of sins in 2 Corinthians 12:20-21 is similar to others found elsewhere in Paul's letters (Rom. 1:29-31, Gal. 5:19-21). The first two items appear in 1 Corinthians 3:3, where Paul refers to jealousy and strife among the members in Corinth. Paul fears that things would not be too different by the time of his third visit. He says, "I fear that perhaps when I come I may find you not as I wish." Conversely, he says, "You may find me not as you wish" (2 Cor. 12:20, ESV). This means that rather than dealing with them "by the meekness and gentleness of Christ" (2 Cor. 10:1, ESV), he would now be "ready to punish every disobedience" (2 Cor. 10:6, ESV).His main concern is that those members who had been involved with "impurity, sexual immorality, and sensuality" may not have repented (2 Cor. 12:21, ESV). And it is sins like these that cause divisions in the church.Next, Paul focuses on the role of church discipline to restore those in sin (2 Cor. 13:1-4). Weakness is not an excuse for a sinful way of life. There is power available for those who want to live a victorious life (2 Cor. 13:4). The fact that some in Corinth practiced sexual sin is evidence that God's power was not a reality in their lives. Paul wanted them to repent and experience the power that leads to obedience. Disciplining them was the last thing he wanted to do. He says, "We pray to God that you may not do wrong . . ., but that you may do what is right. . . . Your restoration is what we pray for" (2 Cor. 13:7-9, ESV). What a beautiful prayer! He asks them to examine themselves to see whether they are in the faith.Read 2 Corinthians 13:5. What does it mean to be in the faith? How can you know that you are in the faith?

Sufferings for the Sake of the GospelAfter exposing the false teachers as agents of Satan (2 Cor. 11:1-15), Paul now "plays" their game by boasting a little as a fool might (2 Cor. 11:16-21) so that the Corinthians could see how senseless it was to give ears to the false teachers' speech. If the Corinthians held them in high regard, Paul deserved higher consideration. His sufferings for the gospel show that he was a faithful servant of Christ (2 Cor. 11:22-23).Read 2 Corinthians 11:22-28. What point is Paul making here?While Paul's Jewish credentials are identical to those of the false teachers (2 Cor. 11:22), his service to Christ surpasses theirs (2 Cor. 11:23). "Are they ministers of Christ?" he asks. The answer is "I am more." His labors were more abundant; his imprisonments, more frequent; his beatings, more severe.But this is not all. His list of sufferings also includes five instances of thirty-nine strokes (2 Cor. 11:24), beatings with rods, stoning, shipwrecks, danger in deep waters (2 Cor. 11:25), danger at journeys, danger from rivers, danger from bandits, danger from countrymen, danger from Gentiles, danger in crowded cities, danger in desolate country, danger at sea, danger from false believers (2 Cor. 11:26), strenuous labors, exhausting toils, sleepless nights, hunger, thirst, food shortage, cold, and nakedness (2 Cor. 11:27). As if that weren't enough, he still had to deal with mental anguish because of his deep anxiety for the churches (2 Cor. 11:28).Only a true servant of Christ would be willing to suffer like this for the gospel. If Paul were really to boast about his sufferings, he had much to say. However, the next section of the letter shows that the reason for his boast was based not on what he did for Christ but on what Christ had done for him. Paul knew that God's power is more visibly displayed in human weakness (2 Cor. 12:9-10). By giving him a thorn in the flesh (2 Cor. 12:7), God protected Paul from boasting about his accomplishments. This kept him humble, aware of his weakness, dependent on divine power, and in the condition of receiving more of God's grace and mercy.Have you also been suffering for the sake of the gospel? What have you learned from this experience? How can the way Paul dealt with his sufferings help you deal with yours?

False Teachers IdentifiedThe New Testament contains several warnings against false teachers in Christian communities. Jesus Himself warned the disciples about this same thing (Matt. 7:15-20). The apostles also called attention to it (Gal. 1:6-9, 1 Tim. 6:3-5, 2 Pet. 2:1-3).Read 2 Corinthians 11:1-15. How does Paul depict the challenges that he is facing with these false teachers?Paul unmasks the work of false teachers. At the same time, he indicates that his ministry is Christ-centered. He compares the church in Corinth to a bride and identifies himself as her father, with the responsibility to present her to Christ (2 Cor. 11:2). He does so because he loves the church (2 Cor. 11:11). So, he was even willing not to be a financial burden to it, even though he had the right to be supported by it (2 Cor. 11:7-12).On the other hand, the "most eminent apostles" (ironically, this likely refers to the false teachers) are compared to the serpent that deceived Eve (2 Cor. 11:3). Like Satan in the Garden of Eden, the false teachers in Corinth are characterized by deceit and corruption (2 Cor. 11:3-4, NKJV). Paul's main concern was that they could lead the Corinthians astray from their sincere devotion and allegiance to Christ.The intruders preached a different message than Paul preached--a different Jesus and a different gospel (2 Cor. 11:4). This shows that not everyone who preaches Jesus is a God-commissioned instrument. In that regard, Jesus Himself said, " 'Not everyone who says to Me, "Lord, Lord," shall enter the kingdom of heaven, but he who does the will of My Father in heaven' " (Matt. 7:21, NKJV). In Galatians 1:6-9, Paul says that whoever preaches a different gospel brings a curse upon himself, but some in Corinth tolerated this kind of error.Paul exposes the false apostles by saying that they are "deceitful workers, transforming themselves into apostles of Christ" (2 Cor. 11:13, NKJV). They disguise themselves as apostles of Christ, just as "Satan disguises himself as an angel of light" and "his [Satan's] servants, also, disguise themselves as servants of righteousness" (2 Cor. 11:14-15, ESV). What a tragic situation: professing servants of Christ working as agents of Satan. Paul concludes his thought by saying that their "end will be according to their works" (2 Cor. 11:15, NKJV).Look at how strongly he is reacting to error in the church! What should that say to us, as well?

Boasting in the LordYesterday, we saw that Paul and his fellow workers exerted their ministries as a spiritual warfare, and did so using God's weapons. Today, we will see that false teachers act according to human criteria. They boast inappropriately. In turn, Paul boasts only in the Lord. As he wrote: "But 'he who glories, let him glory in the LORD' " (2 Cor. 10:17, NKJV).Read 2 Corinthians 10:13-17. How can an atmosphere of competitiveness harm the preaching of the gospel?Paul's use of self-boasting language has intrigued interpreters throughout the centuries. However, self-boasting was a common practice in the ancient world and was controlled by social conventions to avoid offending the audience. Paul knew such conventions, and he followed them. In addition, Paul makes it clear that his way of boasting distinguishes itself from that of the false teachers. He boasts in the Lord (2 Cor. 10:17). This is a quotation from the Old Testament: " 'Let him who boasts boast in this, that he understands and knows me, that I am the LORD who practices steadfast love, justice, and righteousness in the earth' " (Jer. 9:24, ESV). By quoting this passage from Jeremiah, Paul shows that it is Christ who is in focus--Christ's love, justice, and righteousness.In other words, Paul's boasting focuses on God's accomplishments in Christ. Thus, his boasting is biblical and, hence, inoffensive. On the other hand, his opponents got into an atmosphere of competitiveness by comparing themselves to one another. This is foolishness! (2 Cor. 10:12).In 2 Corinthians 10:14-16, Paul hints that preaching the gospel is the primary focus of his ministry, both in Corinth and in regions beyond Corinth. Paul's love for Jesus led him to talk constantly about the good news of salvation, found in the death and resurrection of Christ.Unlike the false teachers in Corinth who commended themselves, Paul had been commended and approved by God (2 Cor. 10:12, 18). He was "called to be an apostle of Jesus Christ through the will of God" (1 Cor. 1:1, NKJV). He was faithful to this calling until the end of his life (2 Tim. 4:7).Reread 2 Corinthians 10:12-18. How can church leaders, or even members, avoid an atmosphere of competition? Why is it so easy to get caught up in things that really don't matter?

Spiritual WarRead 2 Corinthians 10:1-11. Paul's meekness in his dealings with the Corinthians was sometimes confused with weakness. What words or phrases in this passage reveal Paul's courage to deal with the problem of false teachers in Corinth?Paul begins 2 Corinthians 10 very personally: "Now I, Paul, make a personal appeal to you" (2 Cor. 10:1, HCSB). This shows how concerned Paul was about false teachings infiltrating the church. His words in 2 Corinthians 10:1 ironically refer to his opponents' accusation that he was a frightening bully when writing letters from a distance but a pitiful coward when dealing with people face to face (2 Cor. 10:10-11). He responds that what seemed to be weakness should be seen as powerful meekness and Christlike gentleness.False teachers must be faced with boldness and confidence (2 Cor. 10:2) but mingled with the gentleness of Christ (2 Cor. 10:1). Jesus once said, "I am gentle and humble in heart" (Matt. 11:29, NIV). However, Jesus also boldly confronted the money changers in the temple by overturning their tables and calling them robbers (Matt. 21:12-13). He also called the Pharisees hypocrites and whitewashed tombs right to their faces (Matt. 23:23-27). Like Jesus, Paul also knows that we are in a spiritual war that demands the use of God's whole armor (Eph. 6:12-17).Paul's language in 2 Corinthians 10 is military because lives are at stake (2 Cor. 10:3-6). This is not a mere human conflict but a divine battle for winning people to Christ. In that connection, every false argument and lofty opinion must be faced and demolished, based on the Word of God, so that every thought may be brought into captivity "to make it obedient to Christ" (2 Cor. 10:5, NIV).In this spiritual warfare, Paul acts in the authority of Christ. This authority, however, aims at edification, not destruction (2 Cor. 10:8). It is easy for spiritual leaders to affirm that they are acting in the authority of God. Nevertheless, they must remember that their authority is given by Christ, and, like Him, they must be meek and humble in heart. Paul's claim of his Christ-given authority is due to his concern that the Corinthians were listening to the wrong people, thereby risking their loyalty to Christ.How can we be simultaneously gentle and bold when dealing with false teachers? Why must we be both?

Sabbath AfternoonRead for This Week's Study: 2 Cor. 10:1-17; Jer. 9:24; 2 Cor. 11:1-15, 22-28; 2 Cor. 12:20-21; 2 Cor. 13:5Memory Text: "For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds" (2 Corinthians 10:4, ESV).As if Paul didn't have enough problems already, another one arose that he had to deal with as well: false teachers in the church. These people were opposed to him and to his work and ministry. Worse, these false teachers had seduced members of Corinth as well. Paul refers to his fight against this problem as a spiritual war.Would that be an exaggeration? Not at all. Paul knew that, ultimately, those people were opposing not him but Christ Himself. He was not the narcissistic type of leader concerned about maintaining his reputation as a means of legitimizing his power and authority over his subordinates. He knew that the message he was commissioned to preach was a matter of life or death, with eternal consequences. And he knew that he had been sent to do it by God Himself: "Paul, called to be an apostle of Jesus Christ through the will of God" (1 Cor. 1:1).When it comes to false teachings, the church is supposed to act with love but firmness, based on the authority of Scripture. The gospel message must be conserved, unspoiled and pure, in order to give souls the hope of eternity.* Study this week's lesson to prepare for Sabbath, December 19.Sunday ↥       

Further Thought: Read Ellen G. White, "A Liberal Church," pp. 335-345, in The Acts of the Apostles."Those whose hearts are filled with the love of Christ, will follow the example of Him who for our sake became poor, that through His poverty we might be made rich. Money, time, influence--all the gifts they have received from God's hand, they will value only as a means of advancing the work of the gospel. Thus it was in the early church; and when in the church of today it is seen that by the power of the Spirit the members have taken their affections from the things of the world, and that they are willing to make sacrifices in order that their fellow men may hear the gospel, the truths proclaimed will have a powerful influence upon the hearers."--Ellen G. White, The Acts of the Apostles, p. 71."The Lord does not need our offerings. We cannot enrich Him by our gifts. Says the psalmist: 'All things come of Thee, and of Thine own have we given Thee.' Yet God permits us to show our appreciation of His mercies by self-sacrificing efforts to extend the same to others. This is the only way in which it is possible for us to manifest our gratitude and love to God. He has provided no other."--Ellen G. White, Counsels on Stewardship, pp. 18, 19."How great was the gift of God to man, and how like our God to make it! With a liberality that can never be exceeded he gave, that he might save the rebellious sons of men and bring them to see his purpose and discern his love. Will you, by your gifts and offerings, show that you think nothing too good for Him who 'gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life'?"--Ellen G. White, in The Advent Review and Sabbath Herald, May 15, 1900.Discussion Questions:Dwell more on 2 Corinthians 8:9. Why is the example of Jesus so crucial as far as stewardship is concerned?John 3:16 hints that the language of heaven is one of giving. Read John 15:13; Ephesians 5:2, 25; Galatians 2:19-20; and 1 John 3:16. What do these passages and John 3:16 have in common, and what message can we take from them?Based on your reading of 2 Corinthians 8-9, what are the personal benefits of giving?In addition to giving systematic offerings, what other things can you do to imitate Jesus' self-giving example?

UnityWe have seen that Paul encourages the members in Corinth to get involved in a collection for the impoverished churches in Judea. One of his purposes is to kindle a sense of unity. He wants them to participate, to be part of the mission. He wants to show that the Gentile churches are part of the same family of God as are the Jewish believers in Jerusalem. That is, these people, who were once their opponents, are now, indeed, fellow members with them in God's New Covenant remnant. Paul wants to see the whole Christian family, Jew and Gentile, united in a powerful way that can bear a witness to the church in generations to come.Titus and two other acclaimed brothers were in charge of the funds. God put this care for the church into the heart of Titus (2 Cor. 8:16). Through the churches, God also chose the two other brothers (2 Cor. 8:18-23). They are called "messengers of the churches, the glory of Christ" (2 Cor. 8:23, NKJV). Whether "the glory of Christ" describes these two faithful brothers or the churches themselves does not matter. Giving offerings is ultimately a signal of loyalty to Christ, the Head of the church (Eph. 4:15).Second Corinthians 8-9 indicates that the offerings should be given to people appointed by God through the church. The phrases "all the churches" (2 Cor. 8:18, NKJV), "chosen by the churches" (2 Cor. 8:19, NKJV), and "messengers of the churches" (2 Cor. 8:23, NKJV) suggest precisely that. Thus, the following exhortation is not surprising, "Give proof before the churches of your love" (2 Cor. 8:24, ESV).Bringing offerings to the church--God's appointed instrument on earth--promotes unity and, at the same time, is the result of a sense of unity (2 Cor. 8:13-14). Money can be a great unifier. On the other hand, if people's eyes are not single to the glory of God, money can create division as well.How does Romans 15:26-27 reveal Paul's desire for unity here?Finally, Paul depicts the collection as service or ministry, as an act of grace, as a blessing, as an act of worship, and also as fellowship. All that from an offering? Think about it.How does our giving to fellow churches and missions overseas, often in faraway places, help bring unity to our world church?

AttitudeRead  2 Corinthians 8:1-5. What possible reason could have been behind the Macedonians' willingness to give their offerings with such generosity?The positive attitude of the Macedonians can be seen in several ways.First, they gave with abundant joy (2 Cor. 8:2). Paul says that the Macedonians' "abundance of joy and their extreme poverty have overflowed in a wealth of generosity" (2 Cor. 8:2, ESV). He later mentions that "God loves a cheerful giver" (2 Cor. 9:7, NKJV). The Greek word rendered as "cheerful" occurs only here in the New Testament. A term from the same family occurs elsewhere: "The one who does acts of mercy [must do it] with cheerfulness" (Rom. 12:8, ESV). Terms from this word family sometimes appear in extra-biblical literature, with a sense of gladness and happiness. In 2 Corinthians 9:7, being a cheerful giver means giving without reluctance.Second, they gave with generosity (2 Cor. 8:2). Before Paul mentioned the Macedonians' generosity, he first referred to their "extreme poverty" (ESV). The word "generosity" (in Greek, haplotētos) appears twice more in 2 Corinthians 8, and 9. Paul says, "You will be enriched in every way so that you can be generous on every occasion" (2 Cor. 9:11, NIV, emphasis supplied), meaning that we are given so that we can then give. A little further, he mentions "the generosity of your contribution" (2 Cor. 9:13, ESV, emphasis supplied). In this passage, being generous in contributing is a way of confessing Christ's gospel.Third, they gave "of their own free will" (2 Cor. 8:3, NLT). This means that they gave voluntarily. This becomes even more admirable when one sees they did not give out of their surplus, for their resources were extremely limited. Paul uses the same idea to characterize Titus's willingness to visit the Corinthians. He went to Corinth voluntarily (2 Cor. 8:17).Fourth, they gave with a sense that giving is a privilege (2 Cor. 8:4). This attitude is perceptible in the Macedonians' request to participate in the collection. "They urgently pleaded with us for the privilege of sharing in this service" (2 Cor. 8:4, NIV).Finally, they participated in the collection as an act of total consecration (2 Cor. 8:5). Paul says, "They gave themselves first to the Lord and then by the will of God to us" (2 Cor. 8:5, ESV). Giving oneself to the Lord results in giving oneself to others. The Macedonians expanded their mission involvement beyond financial assistance. That is, giving and being generous is not limited to money alone.

PlanningRead 2 Corinthians 9:7. What does this passage say about the act of offering?God's decision to save the world took place even before the world fell into sin. The coming of Christ to die for us was part of an ancient plan (Rev. 13:8). God was not caught by surprise. He had made plans to give Himself through Jesus. In 2 Corinthians 8, and 9, planning is an essential theological principle that concerns the act of giving. This can be seen in at least two ways:First, planning involves previous decision. Paul says that "each of you should give what you have decided in your heart" (2 Cor. 9:7, NIV). The Greek word translated as "decided" is the verb proaireō. This verb is a compound form. The particle pro means "beforehand" or "in advance," and aireō means in this context "to decide." Thus, proaireō points to a decision made beforehand. Also, by starting his statement with "each of you," Paul indicates that the given amount will not be the same for everyone. His point was simply that whatever people decide to give, they should do it with careful reflection. They should give what they believe is the right amount for them to give.Second, planning involves the principle of proportionality. Paul reports that the Macedonians "gave according to their means" (2 Cor. 8:3, ESV). Next, he applies this principle of proportionality to the Corinthians as well. Encouraging them to finish the task that they had already committed to, he urges them to complete that project by using the resources that they possess (2 Cor. 8:11). He concludes this thought by saying that the offering is given "according to what a person has, not according to what he does not have" (2 Cor. 8:12, ESV). Whereas the Bible defines the proportionality of the tithes, namely, ten percent, the same does not apply to the offerings. "Each of you should give what you have decided in your heart" (2 Cor. 9:7, NIV) by applying the principle of proportionality. In other words, each one decides which proportion of earnings that he or she will give as an offering. Each one is supposed to give in proportion to what one has. This cannot be done without planning.How faithful are you with tithes and offerings, no matter how rich or poor you are? What excuses do you use to hold back from giving when you know that you can do more?

MotivationRead 2 Corinthians 8:1, 5, and 2 Corinthians 9:7, 9, 13, 15. What is the central message of these passages?The language of giving pervades 2 Corinthians 8, and 9: "The grace of God . . . has been given" (2 Cor. 8:1, ESV); "They gave themselves" (2 Cor. 8:5, ESV); "Each of you should give what you have decided in your heart ..., for God loves a cheerful giver" (2 Cor. 9:7, NIV); "He has given to the poor" (2 Cor. 9:9, ESV); "They will glorify God because of ... the generosity of your contribution" (2 Cor. 9:13, ESV); "Thanks be to God for his inexpressible gift!" (2 Cor. 9:15, ESV). Second Corinthians 8 and 9 begin and end with the language of giving (2 Cor. 8:1, and 2 Cor. 9:15). We must read these two chapters with the idea of giving in mind. They present at least four major reasons for giving our offerings.Gratitude for God's grace (2 Cor. 8:1; 2 Cor. 9:14-15). Second Corinthians 8-9 begins with a reference to "the grace of God" (2 Cor. 8:1). A little further, Paul says, "You know the grace of our Lord Jesus Christ" (2 Cor. 8:9, ESV). The grace of God and Christ is presented here as one's primary reason for the practice of offering. God did so much for us by giving us Christ. By offering our gifts in return, we recognize the grace of God in our lives.As with the concept of giving, the term "grace" (in Greek, charis) also occurs repeatedly in 2 Corinthians 8-9. Likewise, the word charis occurs at the beginning and the end of this passage (2 Cor. 8:1; 2 Cor. 9:14-15). Paul applies this term with different meanings in the passage to emphasize that the grace of Christ in our lives results in grace for others and for thanksgiving.Desire to follow the example of Jesus (2 Cor. 8:9). Jesus was rich and became poor (remember that these are symbols for His eternal pre-existence and then coming into humanity, respectively). There is only one way for that to have happened: He gave all. As for us, by sharing our offerings, we provide means for others to know Christ.Desire to share God's blessings (2 Cor. 9:10-11). We give to others only because we first received from God. He enriches us so that we can be generous.Sincere love (2 Cor. 8:8, 24). Giving is the test of sincere and genuine love. It is the most substantial evidence that love dwells in one's heart. To use an English expression, it is to "put your money where your mouth is."How generous are you? In light of the Cross, how much do you give in contrast to what you could give?

The Example of JesusThe context of 2 Corinthians 8, and 9 has to do with Paul's encouraging members in Corinth to complete a fundraiser for the impoverished churches in Judea. Apparently, they had already committed to doing that (2 Cor. 8:10-11; 2 Cor. 9:5; see also 1 Cor. 16:1-4), but relationship issues between them and Paul had complicated things. After dealing with these issues (2 Corinthians 1-7), Paul now turns to the conclusion of that task (2 Corinthians 8-9).Initially, Paul appeals to the example of the Macedonians (2 Cor. 8:1-7), whose extreme poverty did not prevent them from overflowing "in a wealth of generosity" (2 Cor. 8:2, ESV). Yes, poverty and generosity can walk together. However, this admirable generosity of the Macedonians is but a replication of Jesus' generosity in giving Himself for us (2 Cor. 8:8-15).Read 2 Corinthians 8:9. What does this passage tell us about the example of Jesus?Paul's statement in 2 Corinthians 8:9 is one of the most astonishing, powerful, and profound passages in the whole Bible. Paul tells the story of Jesus' mission, but with an incredible economy of words. There is so much theology here. This is the story of redemption, but in only one verse.Even more impressive is that this story is told through financial language. Yes, Jesus was rich. His richness refers to His pre-existence in heaven (John 17:5). He decided to become poor by giving up the heavenly glory and coming to this world of sorrows. He became literally poor (Luke 9:58). Although He was equal with God, He "emptied Himself by taking the form of a bond-servant and being born in the likeness of men" (Phil. 2:7, NASB). "And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross" (Phil. 2:8, ESV).Jesus gave His own life so that we might live forever with Him. His offering had a purpose: our salvation. Stewardship and mission go together. Second Corinthians 8-9 tells the story of a particular money offering, but this story is based upon Jesus. During this week, we will see theological principles related to the practice of offering gifts that are based on Christ's offering of Himself.Dwell on the birth, life, death, and resurrection of Jesus. When you realize that all this was done for you so that you can have hope of something beyond this miserable existence here, what should your reaction be?

Sabbath AfternoonRead for This Week's Study: 2 Corinthians 8-9; John 3:16; John 17:5; Luke 9:58; Rev. 13:8; Rom. 12:8; Rom. 15:26-27Memory Text: "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich" (2 Corinthians 8:9, NKJV).Second Corinthians 8 and 9 show that Paul gave the Corinthians the opportunity to serve their brothers and sisters in Judea. This passage shows that giving is a privilege that God grants us, so that we can emulate the self-giving character of Christ. The language of heaven is one of giving. Notice these remarkable words: "For God so loved the world that He gave His only begotten Son" (John 3:16, NKJV; emphasis supplied).Furthermore, John 3:16 clearly expresses God's purpose in giving Jesus, so that "whoever believes in Him should not perish but have everlasting life" (NKJV). Stewardship and mission go together in this passage. They are as inseparable as the two sides of a coin. It is no wonder that Paul identifies himself and his fellow workers as "stewards of the mysteries of God" (1 Cor. 4:1, NKJV). We, too, are stewards in the same sense.This week we will see that the concepts of stewardship and mission are deeply rooted in the example of Jesus. Indeed, stewardship and mission are inseparable. Stewardship provides the church with financial and human resources to fulfill God's mission.* Study this week's lesson to prepare for Sabbath, September 12.

Further Thought: Read Ellen G. White, "The Message Heeded," pp. 323-334, in The Acts of the Apostles.Last week, we read the above cited passage in The Acts of the Apostles. It is worth rereading it. This time, dwell a little bit more on the parts referring to Paul's severe letter, his feelings upon writing it, and his joy upon receiving the good news about the sincere repentance of the addressees. Then, reflect on what this tells us about the authenticity of Paul's ministry and what lessons we can apply to our work for Christ."We are to reveal to the universe, to the world fallen and to worlds unfallen, that there is forgiveness with God, that through the love of God we may be reconciled to God. Man repents, becomes contrite in heart, believes in Christ as his atoning sacrifice, and realizes that God is reconciled to him."--Ellen G. White, Special Testimonies On Education, p. 223."As a church, we have received great light. This light the Lord has entrusted to us for the benefit and blessing of the world. To us has been given the ministry of reconciliation. With power from on high we are to beseech men to be reconciled to God."--Ellen G. White, Letter 32, 1903.Once reconciled to God, people must seek holiness. Commenting on 2 Corinthians 7:1, Ellen G. White hints at what Paul meant by "perfecting holiness in the fear of God" (2 Cor. 7:1, NKJV). She says Paul sought to help the new converts "to become self-reliant, growing Christians, strong in faith, ardent in zeal, and wholehearted in their consecration to God and to the work of advancing His kingdom."--Ellen G. White, The Acts of the Apostles, p. 201.Discussion Questions:Paul refers to us as "jars of clay" containing the gospel treasure (2 Cor. 4:7, ESV). How can the fact that the human condition is weak, frail, and filled with limitations enhance rather than undermine the proclamation of the gospel?What does it mean to be a "new creation" (2 Cor. 5:17, NKJV)? How does this affect our daily lives? How has Christ made you a new creature?In 2 Corinthians 6:4-5, Paul provides a long list of hardships for the gospel's sake. How did he respond to his sufferings (see 2 Cor. 6:6-7)? How does this help you respond to yours?Paul contrasts godly sorrow with worldly sorrow (2 Cor. 7:10). In what manner may sorrow relate to repentance? How would you describe godly sorrow in contrast to worldly sorrow?

Comfort and JoyRead  2 Corinthians 7. What are Paul's feelings upon hearing that the Corinthians had repented?How much love flows from the words "You are in our hearts" (2 Cor. 7:3, NKJV; see also 2 Cor. 6:11). In his deep desire to have his love reciprocated, Paul also says, "Make room in your hearts for us" (2 Cor. 7:2, ESV). While the phrase "in your hearts" is not in the Greek text, most English versions supply it, which is correct because the context supports it.Indeed, the Corinthians opened their hearts to Paul and his fellow workers. This is why verse 4 is a burst of joy. Paul's words express how positive his feelings are at this moment: "Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation" (2 Cor. 7:4, NKJV). Paul is filled with comfort and joy. How much comfort and joy our churches can bring to the hearts of their ministers by faithfully committing themselves to Christ.In 2 Corinthians 7:5-16, Paul further explains the reason for his comfort and joy. These two concepts dominate the passage. The verb parakaleō ("to comfort") or the noun paraklēsis ("comfort") occurs together a total of seven times in 2 Corinthians 7. This section of the letter ends the same way it began, namely, with much comfort in God (2 Cor. 1:3-7). Paul's comfort in 2 Corinthians 7 comes from the relief he experienced because the severe letter produced the effect he intended for it.Although this relief is the result of Titus's positive report, ultimately, God is the agent of the comfort Paul experienced (2 Cor. 7:6). God is indeed the "God of all comfort, who comforts us in all our tribulation" (2 Cor. 1:3-4, NKJV).Interestingly, while Paul is "filled with comfort," he is "exceedingly joyful" (2 Cor. 7:4, 7, 13). Although his painful letter had caused much sadness, that was a sadness according to God's will with repentance intended (2 Cor. 7:9-11, NASB). The Corinthians "sorrowed in a godly manner" (2 Cor. 7:11, NKJV), a sorrow producing "repentance leading to salvation" (2 Cor. 7:10, NKJV). What else could bring more joy to the heart of an authentic minister of God?Have you ever experienced godly sorrow in your life? How did you know that it was sorrow according to God's will to lead you to repentance?

Call to HolinessIn 2 Corinthians 6:3-10, Paul keeps encouraging the Corinthians to be reconciled to God. He presents a long list of hardships and triumphs to show what it means to be a follower of Christ and a minister of God. In short, he lists difficult situations (2 Cor. 6:4-5), virtues of character (2 Cor. 6:6), equipment for ministry (2 Cor. 6:7), and vicissitudes of ministry (2 Cor. 6:8-10). After instructing the members in Corinth to be reconciled to God, Paul appeals for them to live a holy life, and to do so by separating themselves from the harmful influence of unbelievers and from unclean things (2 Cor. 6:14-17).Read 2 Corinthians 6:11-7:1. According to this passage, what does a holy life look like?Paul emphasizes in this passage the importance of affection and love within the church (1 Cor. 6:11-13). The evidence that people have been reconciled to God is that they seek reconciliation with one another. Indeed, they become, as it were, agents of horizontal reconciliation.Next, the call to holiness is given by means of six appeals, namely, (1) "Do not be unequally yoked together with unbelievers" (2 Cor. 6:14, NKJV); (2) " 'Come out from among them' " (2 Cor. 6:17, NKJV); (3) " 'Be separate' " (2 Cor. 6:17, NKJV); (4)" 'Do not touch what is unclean' " (2 Cor. 6:17, NKJV); (5) "Let us cleanse ourselves from every defilement of body and spirit" (2 Cor. 7:1, ESV); (6) "Make holiness perfect in the fear of God" (2 Cor. 7:1, RSV; emphasis supplied). These exhortations show that a holy God requires a holy life and separation from idolatry.On the other hand, the passage also brings seven promises that highlight the role of the Christian church as a holy temple: (1) " 'I will dwell in them' "; (2) " '[I will] walk among them' "; (3) " 'I will be their God' "; (4) " 'They shall be My people' "; (5) " 'I will receive you' "; (6) " 'I will be a Father to you' "; (7) " 'You shall be My sons and daughters' " (2 Cor. 6:16-17, 18, NKJV).Notice that the four promises in 2 Corinthians 6:16 are the basis for the three imperatives in 2 Corinthians 6:17 (see the word "therefore" at the beginning of 2 Corinthians 6:17). This demonstrates that holiness is not the result of one's efforts but the work of the Holy Spirit in the heart. Although holiness results from God, believers must do their part and reject idolatry and every impure practice.What do God's promises in 2 Corinthians 6:16-18 tell us about what holiness is?

Christ-focused Ministry of ReconciliationRead 2 Corinthians 5:11-15. How does this passage demonstrate that Paul's ministry is Christ-centered?Paul knew he was supposed to render an account of his ministry to Christ (2 Cor. 5:10). He knew "the fear of the LORD" and sought to persuade people about the gospel of Christ (2 Cor. 5:11, ESV). This fear is reverence and awe toward Christ and, hence, it is combined with Paul's love for Christ and trust in Christ's love for him. In the Old Testament, to fear the Lord means to walk in His ways, to love Him, and to serve Him with all your heart and soul (Deut. 10:12).Paul's ministry is not self-focused but Christ-focused. He did not commend himself. The reason for his boasting is Christ (2 Cor. 12:9). He said, "But far be it from me to boast except in the cross of our Lord Jesus Christ" (Gal. 6:14, ESV). Thus, the Corinthians' opportunity to boast about him (2 Cor. 5:12) means to be proud of his Christ-focused ministry in contrast to the self-focused ministry of his opponents.Read 2 Corinthians 5:16-21, Colossians 1:19-23, and Ephesians 2:13-16. What did Paul mean by "ministry of reconciliation"?Christ is the minister of reconciliation par excellence. As such, He "has given us the ministry of reconciliation" (2 Cor. 5:18, NKJV). The idea of reconciliation occurs over and over throughout 2 Corinthians 5:16-21. This is an essential concept for Paul, and so must it be for us, too.God has reconciled humanity to Himself by means of the atoning death of His Son. Those who were reconciled to God are a new creation (2 Cor. 5:17). Now, they are supposed to pass this "message of reconciliation" onward by proclaiming the gospel of Christ (2 Cor. 5:19, ESV). In this sense, "we are ambassadors for Christ, as though God were pleading through us" (2 Cor. 5:20, NKJV).Think about what Christ has done for you. Think about the guilt, the sin, the condemnation that would be yours but for what He did for you at the cross. How should this reality impact how you relate to others, especially those who don't know the Lord?

Suffering and GloryRead 2 Corinthians 4:7-18. Make a list of Paul's sufferings. How did he endure his sufferings?John Huss, the great reformer of the old Bohemia, once said about Jesus, "He is Master of the world, and we are contemptible mortals--yet He suffered! Why, then, should we not suffer also, particularly when suffering is for us a purification?"--Ellen G. White, The Great Controversy, p. 105.The apostle Paul manifested centuries earlier the same willingness to suffer for Christ. He knew that he was nothing more than a fragile pot made of clay (2 Cor. 4:7). He constantly felt hard-pressed, perplexed, persecuted, and struck down, and yet he was not crushed, in despair, forsaken, or destroyed (2 Cor. 4:8-9). He was willing to carry "in the body the death of Jesus, so that the life of Jesus" would be manifested in him (2 Cor. 4:10-11, ESV).By "death of Jesus," Paul probably meant the sufferings that he mentioned in the previous verses. In turn, in an immediate sense, the phrase "life of Jesus" likely refers to the deliverances from death or the spiritual power for the present life. But, ultimately, this is a reference to the resurrection (2 Cor. 4:12).Interestingly, the phrase "death and life" occurs three times in 2 Corinthians 4:10-12. This is a reminder that, in the present age, life is mingled with death. However, in the future glory, we will experience life in the absence of death (Rev. 20:14, Rev. 21:4).Most important, 2 Corinthians 4:7-18 shows that the gospel is preached through fragile human beings so that the glory goes to God alone (2 Cor. 4:15). Not infrequently, missionaries suffer in the course of their missionary work. However, our affliction here is light and momentary when compared to that eternal weight of glory waiting for us (2 Cor. 4:17). The believer lives by faith, not by sight (2 Cor. 4:18, 2 Cor. 5:7).This hope in the future life captured the mind of Paul so much that he keeps talking about it in the flow of the passage (2 Cor. 5:1-10). He refers to his mortal body by the metaphor of an earthly house. Conversely, the "building from God" is a metaphor for the resurrected body (2 Cor. 5:1), the great hope for believers of all ages.Why is it so important that, amid whatever we are going through now, we always keep the hope of the resurrection, our resurrection (1 Cor. 15:52), before us?

Fruits of an Authentic MinistryRead 2 Corinthians 3:1-9. In what sense can we be an epistle of Christ?Letters of recommendation were common in the Greco-Roman world. However, Paul did not bear such letters. The Spirit's transformative power in the lives of the Corinthians was proof of his authentic ministry. Yet, Paul was sure that it was not through his intelligence or efforts that the church in Corinth came into being (2 Cor. 3:4-6). He was not involved in self-promotion (2 Cor. 3:5, 1 Cor. 2:2).Paul speaks about his ministry by briefly discussing the two covenants: the old one represented by Moses and the new one represented by Paul and his colleagues. A hasty reader may think that the old covenant gave no hope of salvation, but this is untrue. Salvation was available in the Old as in the New Covenant. The Old Covenant was the gospel in advance. "And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, 'In you all the nations shall be blessed'" (Gal. 3:8, NKJV).In 2 Corinthians 3:1-4:6, we can see that the Old Covenant is used to symbolize the legalistic experience of those who depended upon their own works of obedience as the means of pleasing God. The New Covenant, however, represents the experience of those who rely completely on God's grace to do all that God has promised to do for them and in them.Paul is talking about two different responses, by believers and unbelievers, to the gospel. He is not talking about different gospels, one in the Old Testament and a different one in the New--for there is only one gospel, offered by God, "who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began" (2 Tim. 1:9, NKJV)."This is not to deny that 2 Corinthians 2:14-4:6 contains some historical elements."--Skip MacCarty, In Granite or Ingrained?: What the Old and New Covenants Reveal about the Gospel, the Law, and the Sabbath (Berrien Springs, MI: Andrews University Press, 2007), p. 120. But Paul is using that history to make the point that some among them "are being saved" and some "are perishing" (2 Cor. 2:15, NKJV). Because of the reaction, that of unbelief and lack of faith toward Moses' ministry, his ministry can be viewed as a ministry of condemnation and death. Because the church at Corinth believed, Paul's ministry among them proved to be a ministry of righteousness, a ministry of the Spirit who gives life.This experience of salvation of the church in Corinth is the evidence of Paul's authentic ministry.

Sabbath AfternoonRead for This Week's Study: 2 Cor. 3:1-9, 2 Cor. 4:7-18, 2 Cor. 5:11-15, Col. 1:19-23, Eph. 2:13-16, 2 Cor. 6:11-7:1, 2 Corinthians 7Memory Text: "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies" (2 Corinthians 4:8-10, ESV).Last week, we saw that Paul, by affirming his simplicity and sincerity, defended himself from the accusations of inconstancy and lack of love toward the Corinthians. He always worked for the best interests of his spiritual children. He began a line of thought in 2 Corinthians 2:12-17 that goes to 2 Corinthians 7. While doing so, he reflects on what an authentic ministry for Christ looks like. We can draw so many lessons from Paul's thoughts in that regard.This week, we will look into 2 Corinthians 3-7, where Paul speaks of his ministry of gaining souls for Christ. Ellen G. White says, "The conversion of sinners and their sanctification through the truth is the strongest proof a minister can have that God has called him to the ministry. The evidence of his apostleship is written upon the hearts of those converted, and is witnessed to by their renewed lives. Christ is formed within, the hope of glory. A minister is greatly strengthened by these seals of his ministry."--The Acts of the Apostles, p. 328.* Study this week's lesson to prepare for Sabbath, September 5.

Further Thought: Read Ellen G. White, "The Message Heeded," pp. 323-334, in The Acts of the Apostles."Those who have borne the greatest sorrows are frequently the ones who carry the greatest comfort to others, bringing sunshine wherever they go. Such ones have been chastened and sweetened by their afflictions; they did not lose confidence in God when trouble assailed them, but clung closer to His protecting love. Such ones are living proof of the tender care of God."--Ellen G. White, God's Amazing Grace, p. 122."A consecrated Christian life is ever shedding light and comfort and peace. It is characterized by purity, tact, simplicity, and usefulness. It is controlled by that unselfish love that sanctifies the influence. It is full of Christ, and leaves a track of light wherever its possessor may go."--God's Amazing Grace, p. 122."The apostle Paul found it necessary to reprove wrong in the church, but he did not lose his self-control in reproving error. He anxiously explains the reason of his action. How carefully he wrought so as to leave the impression that he was a friend of the erring! He made them understand that it cost him pain to give them pain. He left the impression upon their minds that his interest was identified with theirs."--Ellen G. White Comments, in The SDA Bible Commentary, vol. 6, p. 1094.Discussion Questions:In 2 Corinthians 2:1-14, Paul affirms his integrity in ministry. Why is this ministerial quality so crucial?What does the fact that Paul changed his traveling plan tell us about the necessity of flexibility in Christian ministry? Why is it important to be open to change when needed?Paul faced anguish and anxiety in his ministry. This clearly shows that church leaders are human beings who are as exposed to distress as any other people. What can church members do in order to ease their work?Paul refers to his restlessness (2 Cor. 2:13) right before mentioning his triumph in Christ (2 Cor. 2:14). How could he talk about his weakness and strength at the same time? How can we?

Triumph in ChristRead 2 Corinthians 2:12-13. Where did Paul go after writing "the severe letter" to them? What did he do there?Paul's heart was uneasy while waiting for Titus (2 Cor. 7:5-6). Despite that uneasiness, he couldn't stop talking about Jesus (2 Cor. 2:12). He loved Jesus so much. At that point, he didn't yet know the results of his letter. He was anxious to see Titus and hear about the reaction of the Corinthians.The work of Paul at Troas was successful, but "he could not remain there long. 'The care of all the churches,' and particularly of the church at Corinth, rested heavily on his heart. He had hoped to meet Titus at Troas and to learn from him how the words of counsel and reproof sent to the Corinthian brethren had been received, but in this he was disappointed. 'I had no rest in my spirit,' he wrote concerning this experience, 'because I found not Titus my brother.' He therefore left Troas and crossed over to Macedonia, where, at Philippi he met Timothy."--Ellen G. White, The Acts of the Apostles, p. 323.Read 2 Corinthians 2:14-17. What was Paul's reaction upon meeting Titus in Macedonia and hearing about the positive response of the Corinthians?In a burst of joy, Paul affirms that God "always leads us in triumph in Christ" (2 Cor. 2:14, NKJV). What a marvelous statement! A heart filled with the presence of Christ spreads "the fragrance of His knowledge in every place" (2 Cor. 2:14, NKJV).Paul rejoices in Christ because the painful letter bore the fruit he intended to harvest (2 Cor. 7:5-9). This is a great victory. Meanwhile, in 2 Corinthians 2:17, Paul reaffirms his sincerity as an apostle of Christ (2 Cor. 2:17, 2 Cor. 1:12). According to this passage, what distinguishes a faithful servant of Christ from a false minister is that while the latter peddles the gospel for self-interest, the former preaches the Word of God in wholehearted love for Christ.What motivates you in all that you do, especially when you do it in the name of Jesus?

Forgiveness and Reaffirmation of LoveRather than visiting the Corinthians a second time, Paul, after returning to Ephesus, sent what became known as "the severe letter" (see 2 Cor. 2:3-4; 2 Cor. 7:8, 12).Read 2 Corinthians 7:5-13. What was the result of what he wrote to them, and what was Paul's reaction because of that result?Paul and Titus met later in Macedonia, where Paul heard from Titus the excellent news that his strong words had caused positive results, which brought much joy to the apostle's heart. If before, some in Corinth positioned themselves against Paul, now the church sided with him. How important it is to support our leaders. As church members, we can make their work much easier than it is.Read 2 Corinthians 2:5-11. What is the central idea here?This passage has to do with a case of church discipline. Scholars debate whether the offender here is the incestuous man of 1 Corinthians 5:1-5 or someone else, a person who influenced others in the church in their accusation that Paul had been inconsistent and inconsiderate of them in his traveling decisions. The context seems to favor the second option. In any case, the most important teaching of the passage regards how the church should deal with a person in sin.This passage teaches that the purpose of church discipline is restoration through forgiveness and through reaffirmation of love for the sinner (2 Cor. 2:6-8, 10). The passage also hints that church discipline may be painful, but it is necessary. That is, however well-intentioned they may be, and wanting to be "grace"-oriented, some churches might never confront or deal with blatant or even public sin. On the other hand, others can be very rigid, unforgiving, and harsh. Sin needs to be dealt with, but in love. Thus, Paul could exhort the church to reaffirm its love for the offender (2 Cor. 2:8) because he himself loved the church (2 Cor. 2:4)!The church in Corinth could love the offender (2 Cor. 2:8) because it

Changing Plans for LoveWe saw that some in Corinth doubted Paul's intentions and love. Today, we will look into one particular reason: his changing travel plans (Corinthians 1:15-2:4" target="_self">2 Cor. 1:15-2:4).Read 1 Corinthians 16:5-7. What was Paul's original travel plan?Paul had been in Corinth before. According to 1 Corinthians 16:5-6, he planned to pass through Macedonia on his way back to Corinth and, perhaps, stay in Corinth for the winter. From Corinth, he would go to Judea with the offering collected for the poor in Jerusalem not only in Macedonia but also in Achaia, Galatia, and Asia. However, he changed his plans because of a bad report brought by Timothy from Corinth (1 Cor. 4:17, 1 Cor. 16:10, 2 Cor. 1:1).Paul intended to go straight from Ephesus to Corinth and there address the issues reported by Timothy. The new itinerary would be Ephesus--Corinth--Macedonia--Corinth--Judea (2 Cor. 1:15-16). He went from Ephesus to Corinth, but then he returned to Ephesus. His plans changed. He didn't go back to Corinth as planned, at least not immediately, because his latest visit did not go well. So, he returned to Ephesus and wrote to them instead. He would rather send a letter than risk worsening things with another visit (2 Cor. 2:1, 3).Paul's intentions on the last visit were misinterpreted. Some in Corinth said that he was unreliable and that he did not love them enough (2 Cor. 1:17). In his response to the accusations, he moved the Corinthians' eyes to the gospel of Christ. He was faithful to his intentions to visit the Corinthians at the best opportunity, just as God had been faithful in fulfilling His promises to them through Christ (2 Cor. 1:18-22)."For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us" (2 Cor. 1:20, NKJV).Thus, his response was not a confusing mixture of "yes" or "no" dependent on the circumstances, as they said, but was "always yes," just as God's work in Christ is "always Yes" (2 Cor. 1:19, ESV).Therefore, the reason Paul wrote a letter to the Corinthians instead of visiting them was his sincere love for them, not the opposite (2 Cor. 2:4). Another visit right after the painful visit would bring them further pain, not the joy he intended to cause with his presence (2 Cor. 1:24, 2 Cor. 2:3). How easily his good intentions were misinterpreted.Wednesday ↥       

Simplicity and SincerityYesterday, we learned that Paul's love for the Corinthians was made manifest in that he comforted them in their hardships, just as he received comfort from God in his (2 Cor. 1:1-11). Today, we will see that his love for them was also displayed through the integrity that he and his fellow workers manifested toward the church members in Corinth.Read 2 Corinthians 1:12-14 in the light of 2 Corinthians 2:17, and 2 Corinthians 4:2. How does Paul's sincerity reveal his love for the Corinthians?Second Corinthians 1:12-14 introduces the thesis Paul will develop in the rest of the letter. His integrity and apostleship have been questioned by some in Corinth. They thought Paul had a vacillating and indecisive character, which was not fitting for the apostolic ministry. In response, Paul stresses that he and his colleagues behaved with the utmost integrity toward them.Two words portray the conduct of Paul and his associates: simplicity and sincerity (2 Cor. 1:12). The term "simplicity" comes from the Greek word haplotēs. It is applied here to express personal integrity in speech or behavior; in short, it reveals the purity of motives (Eph. 6:5, Col. 3:22). In turn, the term "sincerity" (from the Greek eilikrineia) also points to integrity and purity of motives.The Corinthians should not have doubted the clarity of Paul's intentions. He makes it clear that his simplicity and sincerity have their origin in God. This idea is well captured by the New English Translation Bible, which mentions "pure motives and sincerity which are from God" (2 Cor. 1:12, emphasis supplied). In the same verse, Paul further asserts that these ministerial qualities are given to us "by the grace of God."It seems Paul's opponents misinterpreted his words, in previous written communications (2 Cor. 1:13-14). Paul guarantees that his intentions were clear and understandable. He was sure that the uprightness of his words, intentions, and actions would be made clear "in the day of the Lord Jesus" (2 Cor. 1:14, NKJV).What has been your own experience with having your motives or intentions, however well-meaning and sincere, questioned or challenged? What should that tell you about how careful you should be when questioning someone else's motives?

ThanksgivingRead 2 Corinthians 1:3-7. What is the reason for Paul's attitude of thanksgiving here?Paul's thankfulness focuses on the comfort that God provides for those who are suffering. In this passage, the verb to comfort (parakaleō) and the noun comfort (paraklēsis) occur together ten times. This represents one third of all occurrences of these words in 2 Corinthians (29 times). God is portrayed as the "Father of mercies and God of all comfort, who comforts us in all our tribulation" (2 Cor. 1:3-4, NKJV).The comfort one receives from God is not to be kept for oneself (2 Cor. 1:4-5). Only the afflicted heart that became the recipient of God's consolation is able to impart comfort effectively to those in affliction, too.Paul could comfort others because he himself, in his sufferings, received comfort from God. "If we are afflicted, it is for your consolation and salvation. . . . Or if we are comforted, it is for your consolation and salvation" (2 Cor. 1:6, NKJV; emphasis supplied). This is love!What is Paul expressing thanks for in 2 Corinthians 1:8-11?Paul speaks of trouble "beyond measure, above strength" that made him and his fellow workers fear that the end had come to them (2 Cor. 1:8). For a moment, they thought the resurrection was their only hope. However, God delivered them, and the scenario changed (2 Cor. 1:10). From the fear of death (2 Cor. 1:8), they rise to an implicit hope that God would deliver them once again (2 Cor. 1:10). God's victories in the past give us confidence that He will do the same in the future. God uses afflictions to teach us to trust in Him. Hardships can lead us to spiritual maturity, at least to the extent that we allow them to draw us closer to God. Paul's thanksgiving also displays the power of intercessory prayer and the gratitude we experience because of God's deliverance (2 Cor. 1:11).What have you found helpful in dealing with the suffering that, one way or another, we all face?

Sabbath AfternoonRead for This Week's Study: 2 Cor. 1:3-14, 2 Cor. 2:17, 2 Cor. 4:2, 1 Cor. 16:5-7, 2 Cor. 7:5-13, 2 Cor. 2:5-17Memory Text: "For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you" (2 Corinthians 2:4, NKJV).The apostle Paul didn't always have it so easy.Besides jail and the life-threatening situations he faced, he also wrote: "From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness--besides the other things, what comes upon me daily: my deep concern for all the churches" (2 Cor. 11:24-28, NKJV).What we see in his letters to the Corinthians is some of the "deep concern" that he had for this church. Yet, amid it all, his love for them never failed, just as Christ's love for us never fails us. In fact, it was from Jesus that Paul learned to love the churches in a way that reflects the love that Jesus has for us (2 Cor. 5:14; see 1 Cor. 11:1).* Study this week's lesson to prepare for Sabbath, August 29.

Further Thought: Read Ellen G. White, "God's People Delivered," pp. 635-652, in The Great Controversy."The divinity of Christ is the believer's assurance of eternal life. 'He that believeth in Me,' said Jesus, 'though he were dead, yet shall he live: and whosoever liveth and believeth in Me shall never die. Believest thou this?' Christ here looks forward to the time of His second coming. Then the righteous dead shall be raised incorruptible, and the living righteous shall be translated to heaven without seeing death. The miracle which Christ was about to perform, in raising Lazarus from the dead, would represent the resurrection of all the righteous dead."--Ellen G. White, The Desire of Ages, p. 530."The earth mightily shook as the voice of the Son of God called forth the sleeping saints. They responded to the call and came forth clothed with glorious immortality, crying, 'Victory, victory, over death and the grave! O death, where is thy sting? O grave, where is thy victory?' (See 1 Cor. 15:55.) Then the living saints and the risen ones raised their voices in a long transporting shout of victory. Those bodies that had gone down into the grave bearing the marks of disease and death came up in immortal health and vigor. The living saints are changed in a moment, in the twinkling of an eye, and caught up with the risen ones, and together they meet their Lord in the air. Oh, what a glorious meeting! Friends whom death had separated were united, never more to part."--Ellen G. White, The Story of Redemption, pp. 411, 412.Discussion Questions:1. Think about those who were eyewitnesses of Christ's resurrection (Acts 1:22, Acts 2:32, Acts 3:15, Acts 4:33, Acts 5:30-32). How can we, about two thousand years after that event, be "witnesses" of His resurrection?The resurrection of Christ is an integral part of the gospel message (1 Cor. 15:1-4). Without the resurrection, the proclamation of Christ's death would be irrelevant (1 Cor. 15:14). The death of Christ itself would be irrelevant. Why? What does your answer to this say about the power of Christ's resurrection?Think a bit about Paul's intriguing statement "If the dead do not rise, 'Let us eat and drink, for tomorrow we die!' " (1 Cor. 15:32, NKJV). What is the point?In class, talk about the state of the dead. Why does 1 Corinthians 15 make no sense if, at death, the saved are immediately taken to heaven?

Final Victory Over DeathRead 1 Corinthians 15:54-57. What does this passage tell us about our ultimate victory over death?Paul begins the last paragraph in 1 Corinthians 15 with an intriguing statement: "Flesh and blood cannot inherit the kingdom of God" (1 Cor. 15:50, NKJV). Many Bible readers use this declaration to say that Paul defends an immaterial existence in heaven. But the context indicates otherwise. The parallelism of 1 Corinthians 15:50 suggests that "flesh and blood" is in parallel with "corruption," such as "the kingdom of God" is in parallel with "incorruption." Just as happened in 1 Corinthians 15:42-49, here as well Paul is contrasting the body now (or even the corpse) to the resurrected body. The buried body is marked by corruption and mortality, whereas the resurrected body is characterized by incorruption and immortality (1 Cor. 15:50, 53, 54). Simply put, Paul is saying that our bodies need to undergo a radical transformation in order to inherit heaven.In short, Paul uses the ideas of corruption and mortality to refer to our sinful nature. In Jewish writings, "flesh and blood" is a phrase for fallen humanity, which is why our bodies must be transformed and purged of all imperfection at His return.Only when our sinful nature is removed (1 Cor. 15:54) and we go through the experience of glorification (1 Cor. 15:51-53, 1 Thess. 4:13-17) will the proclamation " 'Death is swallowed up in victory' " (1 Cor. 15:54, NKJV) be fulfilled. Then, this bold and defiant hymn will be Sung:" 'O Death, where is your sting? O Hades, where is your victory?' " (1 Cor. 15:55, NKJV). This all will take place at the second coming of Christ (1 Cor. 15:51-52).Think about it: we close our eyes in death, and the next thing we will experience is the second coming of Jesus, when He raises us from the dead. No matter when a believer died, even thousands of years ago, "in a moment, in the twinkling of an eye," they will be made alive "at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed" (1 Cor. 15:52, NKJV).Who hasn't bemoaned how quickly life passes us by? In our own experience, that's how quickly the second coming of Jesus will seem. Perhaps our first thought at His return will be "Wow, Lord, Your coming really was soon!" How does this idea help us better come to terms with what is seen as "the delay"?

The Resurrected BodyIn 1 Corinthians 15:35-39, Paul turns to a brief discourse on the resurrected body. He begins this section by positing two questions: " 'How are the dead raised up? And with what body do they come?' " (1 Cor. 15:35, NKJV). These questions are answered in 1 Corinthians 15:36-49.Read 1 Corinthians 15:36-41. How does this passage answer the questions in 1 Corinthians 15:35?Paul applies three analogies to help his readers understand what happens in the resurrection. The first analogy (1 Cor. 15:36-38) remarks that the body is like a seed that must first die (or cease to be a seed) in order to miraculously become a plant. The teaching is clear: resurrection is a miracle of God. Second, the analogy of the bodies (1 Cor. 15:39-40) highlights that, in this world, God provided different types of bodies for animals and for humans appropriate to the current environment. Likewise, our bodies will be suitable for the new circumstances in the heavenly world. This idea is taken a step further with the third analogy of a glorious body (1 Cor. 15:40-41), which emphasizes that the glory of the resurrected body enormously exceeds that of the body that came before, our earthly fallen ones.This idea can also be seen through four contrasts between our earthly body here and now, and the resurrected body. The former is terrestrial, perishable, weak, and natural. In turn, the latter is heavenly, imperishable, powerful, and spiritual (1 Cor. 15:40-44). This does not mean there is no continuity between the two. Paul's use of the Greek term sōma ("body") for both the buried body and the resurrected body shows continuity. Conversely, the four contrasts above also show discontinuity. Our new bodies (thank the Lord) will not be the same as the decaying ones we have now.Paul does not relate the term "spiritual" to an immaterial existence. Elsewhere, he says that Jesus "will transform our lowly body to be like his glorious body" (Phil. 3:21, ESV). We will have real bodies, but they will not wear down or decay. Because all we know now is decay, sickness, and death, it's hard to imagine life without these things, but that is what we are promised in Jesus.How does the assurance that our bodies will be transformed into perfection help us be resilient regarding our physical limitations today?

Christ, the FirstfruitsIf Jesus were not alive, any expectation about the future would be only delusion (1 Cor. 15:12-19). "But in fact Christ has been raised from the dead" (1 Cor. 15:20, ESV). His resurrection is a historical event. Consequently, we can be sure that all who have died in Christ will be resurrected at His coming (1 Cor. 15:20-23).Read 1 Corinthians 15:20-23. What does it mean to say that Jesus is the "firstfruits"?The end of the present evil age will be marked by the bodily resurrection of those who died in Christ (1 Cor. 15:24; Rev. 20:5-6). As the last Adam, Christ will deliver the kingdom back to the Father by bringing the rulership of this world back to Him (1 Cor. 15:25-28). Christ's subjecting Himself to God (1 Cor. 15:28) must be understood in terms of how Adam and Christ are depicted in relationship to each other. As the ultimate Adam in the plan of redemption (1 Cor. 15:45), Jesus submits Himself entirely to the will of the Father, something that the first Adam failed to do.In 1 Corinthians 15:29-34, Paul resumes his thought about the foolishness of denying Christ's resurrection. He uses the illustration of baptism because it is itself a symbol of a believer's union with Christ in His death and resurrection (Rom. 6:3-4; Col. 2:12); it makes no sense to deny the reality of the resurrection. What is difficult to grasp, however, is what Paul meant by the expression "baptized for the dead" (1 Cor. 15:29)."Different suggestions have been offered, but it is better to interpret the expression as referring to the decision of some to be baptized so that they would be able to be reunited with dead loved ones at the resurrection. It could also be that the decision to be baptized was a response to the exemplary life of those who had died in Christ. This case would refer to people not being baptized in place of the dead but because of the dead."--Carl P. Cosaert, "1 Corinthians," Andrews Bible Commentary: New Testament (Berrien Springs, MI: Andrews University Press, 2022), p. 1652.Second, risking death would be pointless if there were no resurrection (1 Cor. 15:30-32). It would be better, instead, to delight in the pleasures of this world (1 Cor. 15:32).Reflect on Paul's words in 2 Timothy 1:12. How could he be so sure about the future? How can we?

The Risen Christ, Our Only Hope!In 1 Corinthians 15:9-19, Paul explains how severe and dreadful the consequences of denying the resurrection are. Without the resurrection, believers have no hope in the present, much less in the future.Read 1 Corinthians 15:9-19. What do we lose if Christ has not been raised?By and large, ancient pagans did not believe in resurrection, especially in the Greek world, with its belief in body-soul dualism (at death the soul soars off to wherever the souls of the dead supposedly go). Paul begins the paragraph in 1 Corinthians 15:12-19 with a rhetorical question that shows his deep bewilderment: "What? How can some of you say that there is no such thing as the resurrection of the dead?" (1 Cor. 15:12, author's translation). For Paul, disbelieving in the resurrection is inconceivable, especially because there were so many eyewitnesses (1 Cor. 15:5-8). But even worse, without the resurrection, their hope is built on a lie, and they are still in their sins.He says, in fact, that if there is no resurrection of the dead, then (1) Christ has not been raised (1 Cor. 15:13, 16); (2) our preaching is empty (1 Cor. 15:14); (3) our faith is also empty (1 Cor. 15:14); (4) we are false witnesses (1 Cor. 15:15); (5) our faith is futile (1 Cor. 15:17); (6) we are still in our sins (1 Cor. 15:17); and, obviously, (7) those who have died are no more (1 Cor. 15:18).Without the resurrection, both preaching and faith are empty (1 Cor. 15:14). The Greek term rendering the word "empty" is kenos. This is a good translation, but it is too broad. Interpreters debate whether kenos means "empty" in the sense of lacking truth (so, "untrue") or lacking results (so, "without result or effect") or lacking purpose (so, "without purpose," "in vain").Whatever the specific meaning, in a scenario in which resurrection does not exist, faith is portrayed as futile, from the Greek mataios (1 Cor. 15:17). Although mataios is not much different from kenos, the idea is that if Jesus is not alive, faith is fruitless, a delusion, because our sins have not been forgiven (1 Cor. 15:17). We would be false witnesses, deceiving and being deceived (1 Cor. 15:15).How does one make sense of 1 Corinthians 15 if the dead soar off to heaven (or to hell) immediately? Why, then, is understanding that the dead sleep such an important teaching?

Proclaiming the Resurrection of ChristPaul begins 1 Corinthians 15 by focusing on the gospel. He speaks about the gospel: (1) which he preached to the Corinthians; (2) which they received; (3) in which they stood; and (4) by which they were saved (1 Cor. 15:1-2, NKJV). This opening prepares the reader for what comes next in the chapter and shows how essential Christ's resurrection is for our salvation (see also Rom. 10:9-10). His resurrection is such a vital part of the gospel message that denying it contradicts one's faith in Christ.Read 1 Corinthians 15:1-4, Luke 24:44-47, and Romans 1:1-4. What do these passages have in common?In 1 Corinthians 15:1-4, one can find a summary of Paul's message. Whether the phrase "according to the Scriptures" refers to particular Old Testament passages or to the Old Testament as a whole doesn't matter. Jesus' death and resurrection fulfill God's promises found in the Old Testament.Read 1 Corinthians 15:2, 11. Why do these verses place the concepts of believing and preaching side by side? What is the relationship between the two?All who proclaim that Christ is risen must first believe that His resurrection is a historical event. In this case, 1 Corinthians 15:5-8 plays a critical role in the New Testament. This passage provides solid scriptural evidence that Christ was seen by numerous people after His resurrection, many of whom were still alive by the time Paul wrote the letter (1 Cor. 15:6).Basically, Paul is saying, Go ask them for yourselves what they saw. That is how confident he was in the reality of Christ's resurrection.These people were eyewitnesses. They were what Jesus said they would be, namely, "witnesses of these things" (Luke 24:48).What reasons do we have for believing in Christ's resurrection? Also, what other things, secular or sacred, do we believe even if we haven't seen them ourselves?

Read for This Week's Study: 1 Corinthians 15; Luke 24:44-47; Rev. 20:5-6; Col. 2:12; 2 Tim. 1:12; 1 Thess. 4:13-17Memory Text: "And if Christ is not risen, then our preaching is empty and your faith is also empty. . . . And if Christ is not risen, your faith is futile; you are still in your sins!" (1 Corinthians 15:14-17, NKJV).How fascinating that, even in his time, Paul had to deal with those who denied the resurrection of the dead. After all, people back then saw what death did to the human body. They knew how the corpse liquifies, then dries up into dust, and then becomes almost nothing. And they knew that people have been dead for a long time, too. In fact, most people have been dead a lot longer than they were alive.The resurrection of the dead seemed no more plausible to them back then than it does to us now, at least from a human standpoint. And that must have been an issue that Paul was addressing.And it was crucial, too. If Jesus is not risen, He is not who He said He was, the Cross had no effect, and our sins have not been paid for. Despair is really all we would have remaining. But our Lord is risen, ascended into heaven, and will return to take us home!This week we will focus on 1 Corinthians 15 and its teaching on the resurrection of Christ. Influenced by the surrounding pagan worldview, some in Corinth were saying that there is no resurrection. In response, Paul affirms the resurrection of Christ as our only hope of salvation.* Study this week's lesson to prepare for Sabbath, August 22.

Further Thought: Read Ellen G. White, "The Need of Love," pp. 545, 546, The Advent Review and Sabbath Herald, August 28, 1888."No matter how high the profession, he whose heart is not filled with love for God and his fellow men is not a true disciple of Christ. Though he should possess great faith and have power even to work miracles, yet without love his faith would be worthless. He might display great liberality; but should he, from some other motive than genuine love, bestow all his goods to feed the poor, the act would not commend him to the favor of God. In his zeal he might even meet a martyr's death, yet if not actuated by love, he would be regarded by God as a deluded enthusiast or an ambitious hypocrite."--Ellen G. White, The Acts of the Apostles, pp. 318, 319."We have an abundance of sermonizing. What is most needed ... is love for perishing souls, that love which comes in rich currents from the throne of God. True Christianity diffuses love through the whole being. It touches every vital part, the brain, the heart, the helping hands, the feet, enabling men to stand firmly where God requires them to stand, so that they will not make crooked paths for their feet, lest the lame be turned out of the way. The burning, consuming love of Christ for perishing souls is the life of the whole system of Christianity."--Ellen G. White, Lift Him Up, p. 134."Only the love that flows from the heart of Christ can heal. Only he in whom that love flows, even as the sap in the tree or the blood in the body, can restore the wounded soul."--Ellen G. White, Education, p. 114.Discussion Questions:Do you think Paul's list of positive features of love is exhaustive? If not, what other elements would you add to the list?What do you think Paul meant by the command "Pursue love" (1 Cor. 14:1, NKJV)? What does this have to do with what he says in 1 Corinthians 13:4-7?Which characteristic of love do you most need to put into practice in your daily life? Which ones are more necessary in your local church? By the way, why does Paul compare love with such gifts as prophecy, tongues, and knowledge (1 Cor. 13:8)?Paul hints that love is the ultimate solution for the lack of unity among members in Corinth. Why? How does this apply to our churches today?

Faith, Hope, and LoveThus far, we have learned that love is patient, kind, joyful, resilient, believing, hopeful, and enduring (or perseverant) because Jesus is all these things. Once we see these qualities in Jesus, the next step is to imitate Him. That was Paul's wish for the Corinthians. However, if we remove the "not" in the eight negative features of love, "we get a pretty good description of the Corinthians' conduct within their church circle: envious, boasting, arrogant, rude, self-seeking, easily offended, and looking to see what others were doing wrong. Paul is tailoring the verbs he uses here to the Corinthian situation."--Verlyn D. Verbrugge, "1 Corinthians," in The Expositor's Bible Commentary: Romans--Galatians, revised edition (Grand Rapids, MI: Zondervan, 2008), p. 372.The Corinthians had much to learn. So do we. After describing what love does and does not do, Paul concludes his section by emphasizing the everlasting nature of love so as to stimulate the practice of genuine love.One day, prophecies will no longer be necessary; we will speak only one language; and flawed human knowledge will be replaced by a brand, new knowledge of God (1 Cor. 13:12). The gifts of the Spirit will cease only when the purpose for which they exist has reached its fulfillment (1 Cor. 13:10). "But love will last forever!" (1 Cor. 13:8, NLT).Likewise, when Christ returns, faith will give place to sight (2 Cor. 5:7), and that which we have long hoped for will be reality (Rom. 8:24). And, most of all, love will endure as an emblem of the character of our triune God. Yet, there is a sense in which faith and hope will also last forever. Faith as the experience of salvation (Rom. 4:3), and hope as the desire and expectation of new delights and knowledge in the new earth, will mark the experience of the redeemed forever. Yet love, God's love, will eternally prevail.Very soon, we will see our Lord face-to-face (1 Cor. 13:12). Until that day comes, we are supposed to define our lives with these three virtues: faith, hope, and love. This triad is representative of the fullness of Christian life through the Spirit. That is why it was often referred to among Christians (Rom. 5:1-5; Gal. 5:5-6; Eph. 1:15, 18; 4:1-5). Love, however, is the greatest; after all, it is the only virtue used to describe the very nature of God Himself (1 John 4:8).Dwell on the statement "God is love." How are we supposed to understand exactly what that means? And though we can grasp the idea only in part, why is that phrase such good news for us?

A Portrait of JesusAs we read 1 Corinthians 13:4-7, we may feel frustrated at realizing that, to a lesser or greater degree, we fall short of displaying all those features of love. Likely, Paul had the person of Jesus in mind when writing 1 Corinthians 13. Indeed, only Christ perfectly revealed all those characteristics of love. Thus, ultimately, Paul's portrayal of love is a portrait of Jesus.Read John 13:1, 34; John 15:9, 12; 1 Timothy 1:14; 2 Timothy 1:7, 13; 1 John 3:16; and 1 John 4:7-12, 19-21. What can we learn about love from these passages?God is love (1 John 4:8). He loves us so much that He gave His only Son (John 3:16). Jesus is the full expression of this love (Heb. 1:3). If we want to know how love expresses itself, we must take a long look at Jesus. If we pay close attention to the portrayal of Jesus in the New Testament, we will realize that all the positive features of love in 1 Corinthians 13 are seen in Him.Jesus is patient. "But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might display his immense patience [makrothymia]" (1 Tim. 1:16, NIV).Jesus is kind. The Bible says that "the Lord is kind" (1 Pet. 2:3, LEB). The word "Lord" in this passage refers to Jesus. The term "kind" renders the Greek word chrēstos, which comes from the same root as the verb chrēsteuomai ("to show kindness") in 1 Corinthians 13:4.Jesus rejoices in the truth. Jesus experienced joy as He followed the will of the Father and felt His love for Him (John 15:9-11, John 17:12-14).Jesus bears/endures all things. Hebrews 12:2-3 says that Jesus "endured the cross. ... [He] endured such hostility from sinners against Himself" (NKJV). Nobody has endured so much as Jesus (Phil. 2:8). He did this for the joy set before Him!Jesus believes all things. When Ananias questioned the genuineness of Paul's conversion (Acts 9:13-14), Jesus answered, "He is a chosen instrument of mine" (Acts 9:15, ESV). Jesus sees people not only as they are but as they will become through His power.What are other ways that Jesus reveals to us what true love really is?

What Love Does Not DoRead again 1 Corinthians 13:4-7. Why does Paul mention negative rather than only positive characteristics of love?Yesterday, we focused on seven things love does; today, we will look into eight things it does not do. Love ...Does not envy (zeloō). Zeloō can be used positively as in "desire [zeloō] the higher gifts" (1 Cor. 12:31, ESV), "desire [zeloō] the spiritual gifts" (1 Cor. 14:1, ESV), and "desire [zeloō] to prophesy" (1 Cor. 14:39, ESV). Here, though, as in Acts 7:9, it is negative. It is OK to desire spiritual gifts, but not to envy gifted persons. This causes division (1 Cor. 3:3).Does not boast (perpereuomai). The verb perpereuomai conveys the idea of arrogance and desire for praise from others. Love, however, is not self-focused like that. This is even clearer in what follows.Does not puff up (physioō). The verb physioō occurs in 1 Corinthians 8:1 in Paul's remarkable statement, " 'Knowledge' puffs up, but love builds up" (ESV). It refers to a person inflated with self-importance.Does not behave rudely (aschēmoneo). The verb aschēmoneo may have an ample range of meanings. By and large, though, it means acting contrary to social and moral standards in a dishonorable, shameful, indecent, or improper manner. Likely, Paul is referring to the arrogant and rude behavior of the "strong" party toward the "weak" members in Corinth (1 Cor. 4:10, 1 Corinthians 8).Does not seek (zēteo) its own [rights]. This is similar to what Paul says in 1 Corinthians 10:24: "No one is to seek his own right, but rather that of others" (author's translation). Love gives up its own rights for the sake of others (see Lesson 5). In a setting in which everyone seeks each other's rights, all benefit.Does not get easily irritated (paroxynō). The verb paroxynō suggests an inward state of arousal pointing to someone easily provoked to anger. This means that love is not short-tempered or touchy.Does not keep records (logizomai) of wrongs. The verb logizomai has an accounting sense here, meaning that love does not take one's wrongs into account. In other words, love also means to forgive.Does not delight (chairō) in wrongdoing. Love not only keeps no record of someone else's wrongs but takes no pleasure in them. When we truly love others, we do not rejoice at their mistakes but, instead, seek to help them.

What Love DoesFirst Corinthians 13:4-7 is the heart of the chapter. Paul focuses on the features of love--showing what love is and what it is not, or what love does and does not do. He personifies love so that we can have a glimpse of how a person filled with Spirit-driven love behaves. In his portrayal of love, Paul uses a series of verbs. For him, love is more about actions than about feelings or emotions.What, then, does love do?Shows patience (makrothymeō). Makrothymeō means to show patience, even amid challenging circumstances. Patience also highlights the ability to be forbearing with one another (Eph. 4:2).Shows kindness (chrēsteuomai). Chrēsteuomai occurs only here in the New Testament, but other words from the same root are common elsewhere. In the Septuagint (the Greek version of the Old Testament), words from this root occur frequently in the Psalms to refer to God's kindness associated with His mercy (Ps. 145:9). By saying that love shows kindness, Paul meant that one's love for others must emulate God's compassion and mercy toward us.Rejoices (synchairō) in the truth. Synchairō denotes the ability to experience joy alongside another person (Luke 1:58; Luke 15:6, 9; 1 Cor. 12:26; Phil. 2:17-18).Bears (stegō) all things. Scholars debate whether stegō means "to cover," namely, to keep something confidential (which also has a sense of protection), or "to endure," with a sense of resilience. The concept of endurance clearly occurs in 1 Corinthians 9:12, leading most interpreters and Bible translators to take the second option as more likely.Believes (pisteuō) all things. Pisteuō comes from the same root as the Greek term for faith (pistis). In the context of 1 Corinthians 13, believing all things means giving one another the benefit of the doubt.Hopes (elpizō) all things. In the New Testament, the verb elpizō always refers to the belief or expectation that something good will occur.Endures (hypomenō) all things. Likely, there is no difference between the verbs stegō and hypomenō in 1 Corinthians 13:7. They are synonyms, meaning here endurance amid hardship. Paul uses hypomenō at the end of the verse to avoid the repetition of stegō. By repeating the same concept even with a different word, he draws attention to believing and hoping as the focal point. In other words, love endures by believing and hoping.Compare 1 Corinthians 13:4-7 to Galatians 5:22-23. What ideas in common do you see between the two passages? How can we manifest this kind of love in our own lives?

The Essentialness of LoveLast week we touched on the theme of love, as seen in 1 Corinthians 13. We need to explore Paul's words here in even more depth.Read 1 Corinthians 13. Summarize what he is telling us about love.Paul is not saying that tongues (1 Cor. 13:1), prophecy, understanding, knowledge, faith (1 Cor. 13:2), and benevolence (1 Cor. 13:3) are useless. They are useless only if not driven by love.The kind of love Paul is talking about is not expressed in such sentences as "I love strawberries" or "I love my friends" or even "I love my spouse and children." Neither is he talking about the kind of love that one sees in movies. And no, it is not erotic love, although this passage has been commonly used in wedding sermons.This love cannot be reduced to affection, or charity, or virtue, or benevolence. Yet, they all represent it to a lesser or greater degree. This love is a special grace bestowed upon us by the Spirit. Indeed, love in 1 Corinthians 13 is the Spirit-given motivation that leads us to act with affection, charity, virtue, and benevolence. It is a total commitment of our actions, feelings, and thoughts toward Christ and our neighbors.Read Matthew 24:12. What warning does Jesus give us here?That is why agapē love is so essential and necessary. In the power of Christ, we cannot let love grow cold in our homes, churches, and neighborhoods. We have the example of Christ on the cross, dying for us. What better and more powerful expression of this kind of love could there be? Though of course we could never equally express that kind of love, by God's grace we should strive to reveal it in our own lives to whatever degree we can.What are some times when, indeed, an expression of this kind of love could have made a powerfully positive impression on someone who needed this love more than anything else?