Merry Christmas

The next posting will be Sunday the 27th. Everybody have a safe and Merry Christmas.

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I am trying to get a good idea of how many are still participating in the E Study. This information will be helpful to know for the future of the E Study. If the study is meaningful to you please let me know. If you would like to see some changes please let me know. I would like everybody that is participating to let me know either by posting a comment or emailing me at jstilwell@cumctulsa.com. I will be assuming that the only people that are commenting and emailing me are the ones that are participating. I appreciate your help.

Read Chapter 9

http://www.biblegateway.com/passage/?search=Romans%209&version=NIV

9:1–5 For more on chosen to be God’s special children (9:4), see Romans 8:15. Paul declared that if it were possible (which it is not, 8:39), he would gladly have traded his own salvation for Israel’s (9:3; cf. Exod. 32:32). Romans 9:4–5 gives more details regarding the benefits of being a Jew.

9:6–13 Being recipients of the promise involves God’s selective will. The “true” Israel had received all God’s promises so far. See 9:13 regarding the continual conflict between the true and false people of God. Romans 9:6 gives the thesis of Romans 9–11. The promise of 9:8 relates to the Abrahamic covenant (cf. 4:13). The Israel spoken of in the Old Testament promises is not identical with the natural and physical descendants of Jacob. In Romans 9:7 Paul quoted Genesis 21:12 to prove the point of 9:6 that physical descent does not in and of itself make one a child of God and a recipient of the promise. Both Isaac and Ishmael were physical sons of Abraham, but Isaac was designated Abraham’s heir. In Romans 9:9 Paul quoted Genesis 18:10, a prophecy of Isaac’s birth. In Romans 9:12–13 Paul quoted from Genesis 25:23 and Malachi 1:2–3 to illustrate that God’s elective purposes are often contrary to human expectation.

9:14–18 The concept of promise (9:8) by divine selection (9:11) leads to the question of 9:14. The source of the selection is God’s mercy (9:15; cf. 12:1). This reveals how good God is to show any mercy at all. What part do humans play? See Exodus 7:3, 14, 22 regarding God and Pharaoh. Romans 9:16 is given in the context of all humans being in Adam (cf. Rom. 5). There is nothing believers could have done to attain their salvation. It would be a cruel trick if God made believers jump through hoops of righteousness in order to gain redemption. In 9:15 Paul quoted from Exodus 33:19 to illustrate God’s sovereignty in the bestowal of his mercy and compassion. The hardening of Pharaoh’s heart (Rom. 9:17; Exod. 9:16) was part of God’s sovereign purpose.

9:19–29 The Creator has full rights over his creation (9:20). He is not accountable to his creatures. In 9:22–24 the point is that God’s judgments and decisions are ultimately a display of and context for the riches of his mercy.

The Old Testament quotations support the idea of God choosing some for mercy. Hosea 2:23 and 1:10 in Romans 9:25–26 illustrate God’s call to the Gentiles for salvation. Paul quoted Isaiah 10:22–23 and 1:9 to show that it was prophesied that only a remnant would be saved. Paul quoted Isaiah 1:9 in Romans 9:29. The point is that unbelief, not a failure on God’s part, is what kept Israel from salvation blessings. How this personal unbelief fits together with God’s sovereignty is one of the difficult questions in Christian theology.

9:30–33 This section pits the “stumbling stone” (9:33) of salvation through faith against salvation sought through works of the law. This is based on the Old Testament quotation of Isaiah 28:16 (“believes in him,” Rom. 9:33; 10:11). Paul quoted Isaiah 28:16 to specify Israel’s problem—unbelief in Jesus the Messiah. To summarize: God’s promises relate to those that believe (Rom. 9:6–29), and those who believe will respond in faith (9:30–33). Therefore God has not been unjust with Israel. Israel has simply not responded in faith to God.


Discussion & reflection question
Paul felt strong and grieved deeply for the unbelievers. How about you, do you truly deep down grieve unbelievers? Think about your neighbor, your family members, and your co-workers that do not believe. What is going to happen to them someday? How can you reach them?

week 14 day 1

Read Romans 8

http://www.biblegateway.com/passage/?search=Romans+8&version=NIV

8:1–11 Christ met the law’s requirements and thus set all believers free (8:1–11). Believers do not need to work to gain standing before God. Romans 8:2 sums up the thrust of Romans 5–7. The directing power of the believer drawing on new covenant resources is not the flesh, but the Holy Spirit. The principle of a Spirit-produced life (“power of the life-giving Spirit”) brings release from the sin principle (“power of sin”) that produces separation from God (“death”). The law is established (cf. 3:31) in its proper way in the Christian’s life (8:4).

The mind (8:5–11; cf. 7:22–23; 8:5–7) is allowed to have its way in the Spirit. There is an absolute separation between being in the flesh and in the Spirit. In this section the potency of life in the Spirit is stressed, not the details of how such a life comes about. These verses expand and explain the contrast between the mind conditioned on and patterned after the flesh and the mind conditioned on and patterned after the Spirit. The provision of the Spirit is universal for all believers (8:9). No one who belongs to Christ lacks the Holy Spirit (cf. 1 Cor. 12:13). Believers can experience Christ’s resurrection life now (8:9–11).

8:12–17 The cause of release from the law and sin is that believers have become sons of God (8:13–14). Turning from sin (8:13) is what was described in 6:19. The “fear” (8:15) is a fear of penalty in terms of God’s final wrath at the end of the age. Note especially 8:11, 17. Being adopted (8:15) was a very significant matter in Roman law and culture. The adoptee was taken out of his previous state and placed in a new relationship as son to a new father. As such, all his former debts were cancelled and he was able to start a new life. As adoptees of God the Father, believers are freed from their debt of sin and receive the rights, privileges, and responsibilities of God’s own children.

8:18–30 Paul addressed the potential discouragement faced by all Christians in suffering and in waiting for complete redemption from pain in the world. The Christian has great promises for the future (5:2). Romans 6–8 address how believers are to live until then. Paul deals with the question and problem of the not yet aspects of Christian experience (8:17).

Creation groans (8:19–22). In the Old Testament the Spirit hovered over the creation (Gen. 1:2). God cursed the world (Gen. 3) and opened it up to futility (Eccles. 3:20–22). Creation was subjected to futility as a part of God’s curse on sin (cf. Gen. 3:17–18). Here, creation is personified as longing for deliverance from the consequences of the fall. One day this longing will be realized (cf. Rev. 22:3).

Christians groan (8:23–25). Why? Because they want glorified bodies. The believers’ present bodies cause the groaning. The Holy Spirit (8:23) is God’s pledge of the ultimate completion of the salvation process—the bodily resurrection.

The Spirit groans (8:26–30). Why? He groans for the needs of all believers and groans to lead them to redemption glory. The Spirit helps in the believers’ prayers (8:26–27) by going beyond their conscious words to express their needs. (8:29-30) Emphasizes the ultimate destiny. Those who know God and have listened to His call are declared righteous (“right standing”) and will be given “his glory” at the resurrection (1 Cor. 15:43, 49; Phil. 3:21; 1 John 3:2).

8:31–39 In light of religious and civil persecution (“charge,” 8:33; “condemn,” 8:34; “separate,” 8:35), Paul summed up God’s security in Christ. Nothing can separate the believer from God. Note that 8:32 sums up Romans 1–5, and 8:33–34 sums up Romans 6–8. Paul proclaimed the believer’s ultimate and eternal victory: justification by God (8:31–33), security in Christ (8:34), and conquest in all things (8:35–39). In 8:36 Paul quotes Psalm 44:22.

In Romans 1–8 Paul has presented the gospel (1:15). He has clarified the relationship between faith and law as a means of righteousness. He has shown how faith is secure and the Spirit accomplishes God’s desires for the believer’s obedience and prayers.

Discussion question & Reflection question
This is a powerful chapter. What verses are you drawn to? Why?

week 13 day 5

Read Romans 7

7:1–6 Paul continued to establish the law (3:31) by showing that through Christ believers have died to the law’s condemnation so that they might live lives of righteousness. Apart from Christ, the demands of the law are upon the flesh. This continues the thrust from Romans 4. First, faith precedes and makes possible the way to righteousness (Rom. 4). Second, faith is secure (Rom. 5). Third, through the death of Christ believers are free to present themselves to God (Rom. 6). There is a standard for behavior under grace (6:1, 15–17).

Paul showed one exception to his observation in 7:1; one can live and still be free from the law’s demands. In 6:14 Paul made the statement “you are not under law,” and now he returns to develop that subject. The major point that he makes is that death dissolves the dominion of the law. Paul used marriage to illustrate the concept (7:2–3) and then applied the teaching (7:4–6). Believers have died to the law and have been joined to a new master, Christ. Paul consistently taught that death brings an end to a marriage (7:2; cf. 1 Cor. 7:39). Used in this context, the word “bound” (7:2) means married. What is the parallel being drawn here? Just as a woman and man become one flesh in marriage (Gen. 2:24), people are bound to the law while living as sons of Adam. Just as the woman is free from her husband when he dies, believers are free from the law when they have died to the law and sin. The death to sin and the law experienced by believers opens them up to a new state of freedom from the law. They are free to live out the death and resurrection of Christ through the Holy Spirit’s power.
To match the Christian experience of dying to sin and living to God, Paul used an illustration in which someone is set free by death, but still lives. Jesus Christ acted both as the husband in the believer’s bondage to the law and as the new and living husband in righteousness. The human illustration requires two husbands to make its point. But the great truth of Romans 7 is that Christ is at the same time the one husband who dies to the state of bondage and the one who brings his bride, the church, into a new state of freedom. Romans 6 shows that believers are dead to sin; Romans 7 shows they are dead to their old relationship to law.

7:7 These are Paul’s final words on the law, completing the thought begun in Romans 6. The key question of 7:7 continues the line of thought from 6:1–2, 15 concerning how law is to be viewed from the standpoint of grace. Paul’s point here is that the law reveals what sin is and must be distinguished from the sin itself. The law is not sin (5:20; 7:4–6), just as light is not that which it illuminates. Paul attacked legalism, not the law (7:14). Paul kept the situation in Romans 5 behind his discussions of law and righteousness. The believer could never escape his deathlink to Adam by keeping the law.

7:8–12 Paul’s focus in these verses was not on whether the person is regenerate or unregenerate. The power of sin is present in any person who tries to keep the law on his own. Note Galatians 5:17–26 as a summary of Romans 7–8.

7:13–20 Does the law cause death? Sin is based on the reality of being in Adam (Rom. 5). The presence of sin is what creates the inherent tension within people. This paves the way for the explanation in Romans 8 regarding this time of groaning (8:22–23, 26).

Who is this person who struggles so much with sin? Among the most prominent views, it is held that these verses describe (1) Paul’s life either before or after he became a Christian, (2) the experience of all people in Adam, (3) the experience of any person who relies on the law and his own efforts for sanctification, or (4) the experience of someone whose “true self” is struggling with the flesh (physical desires of the human body). It is likely that Paul was using himself as a picture of every human’s struggle with good and evil.

7:21–25 How does this relate to the Christian? Romans 7 is talking about a walking-in-the-flesh approach to being righteous. After describing the believer’s struggle with the flesh, Paul affirms that believers are not without hope for deliverance (7:25). The answer comes generally in 7:25 and more specifically in Romans 8.


Discussion question

When Paul says “we have been released from the law (vs 6), what implication does this have for Christian living?

Reflection question

In what area of your life is the spirit willing but the flesh is weak: Diet? Work? Spiritual disciplines? Exercise? other?

week 13 day 4

Romans 6

http://www.biblegateway.com/passage/?search=Romans%206&version=NIV


6:1–2 Paul was forced to answer the criticism already mentioned (3:8) that Christians did not bother keeping rules (6:1). This criticism came primarily from Jewish Christians who wondered what would happen to people who claimed freedom from the law. But Paul moved the issue away from law-keeping to the Christian’s new nature, in this case, his death to sin (6:2–3). The words “died to sin” (6:2) indicate that those who have believed in Christ have been separated from the ruling power of sin. Sin is no longer the master of one who has given his allegiance to Christ. Thus, the answer to the question in 6:1 is “By no means!”

6:3–4 Paul used the imagery of baptism to illustrate the vital union that the believer has with Christ. The Greek word for “baptize” was used in the dyeing trade for dipping cloth into dye. This dipping process brought about a change in the cloth’s color and identity. Christian baptism also brings a change in identity—an identification with a new community.

Paul used baptism as a picture of the believer’s change in identity—separated from the old life in Adam and united with Christ. The words “baptized into Jesus Christ” mean identified and united with Christ. This begins to explain more fully the believer’s solid link with Christ as opposed to Adam. It was man’s link to Adam, not to the Law of Moses, that was fatal. Therefore, it was man’s link to Christ, not to the Law of Moses, that would bring redemption. This is all based on the implications of chapter 5 for those who are in Christ rather than in Adam. Two rules (5:17, 21), the rule of death in Adam and the rule of grace in Christ, are in view.
Paul returned to the question regarding law for the justified (6:4; “live”). The Christian’s walk is not defined by any particular set of laws but by conformity to the resurrected life of Christ. Conformity to a law code has been replaced with conformity to Christ’s death and resurrection.

6:5–11 The function of this section is to clarify 6:3–4 by the example of Christ. This also relates back to Romans 5 and the believer’s links to Adam and Christ. Paul continues to deal with the criticism that Christians can continue in sin in order to enjoy more and more grace (6:1). The issue here is conformity to Christ, not only in his resurrection power, but in the purpose of his death—to do away with servitude to sin (6:5–6). The believer’s union with Christ in his death is designed to free him from sin’s mastery. The term “old self” (6:6) refers to the unregenerate person, the condition of the human race in Adam before having faith in Christ.
The words “so that the body of sin might be done away with” (6:6) refers to the physical body as conditioned and controlled by sin. Paul concludes his first words on sin and the believer by reinforcing the model of Christ (6:10)—dead to sin, alive to God (6:10–11). The word “count” (6:11) is a mathematician’s term and means to add up or calculate. Paul is saying, Add up the facts and live accordingly.

6:12–14 Paul’s use of “obeyl” (6:12) continues the topic’s discussion from 5:17, 21. Two reigns are in view—the reigns of sin and grace. Although sin can plague all believers, they are to consider themselves dead to sin and choose to walk in the reign of resurrection grace rather than the reign of Adamic death. Reign equals obedience to the call of either sin or grace. It is the presentation of oneself (cf. 12:1) in response to one or the other.

The entire Christian life is a response to one reign or the other. Paul implies that sin has been reigning over the physical bodies of believers. Now he says, Stop! Don’t place your physical body at the disposal of sin. Rather, present yourselves to God for his service.

Compare 6:14 with 5:21. Romans 6:14 shows that the believer has already been judged a perfect person in Christ; therefore, questions of law-keeping are not relevant. Paul is trying to keep a careful balance between affirming the Christian’s completed righteousness by faith in Christ and the expectation that a believer will live a holy life, not in order to get righteous before God, but because he is already righteous.

“Not under law” (6:14) means believers are not alone and faced with the insurmountable mountain of keeping God’s law. Paul puts it another way in 8:15. There is no fear of condemnation. Being subject to the law in this sense is to be liable to God’s retribution in a final sense of eternal wrath.

6:15–23 Triggered by his statement that believers are not subject to the law (6:14), Paul continued to assert both the righteousness of believers and their absolute mandate to live holy lives. Paul’s critics assumed that those who were under grace alone would have no standard for behavior. They claimed it was the law that was the motivation to obedience. But Paul showed that those justified by faith were motivated to love and obey God by grace, not the law. Paul came to the conclusion that believers do not need the law to love righteousness. The lives of believers in Christ are not determined by the limited provisions and resources of the “law,” but rather by the redeeming and renewing resources of “grace.”

The believer, not under the threat of condemnation for failure, is enabled to obey God from the inside (6:17). It is in that internal sense that the believer becomes a slave to righteousness (6:18). Paul appealed to a familiar principle: you are a slave to the one you serve. People are either slaves to sin resulting in death, or slaves to righteousness resulting in life.

Paul continued by showing the consequences of being enslaved by either sin or righteousness (6:19–23). Paul showed that true believers are not lawless. Actually, their slavery to Christ results in sanctification. Paul’s illustration of the two types of presentation (“slaves,” 6:19) needs to be taken seriously. Little more than this (6:23) can be said once salvation by faith has been elaborated. Verse 6:23 contains a fundamental law of God’s moral universe. Sin ends in death, and grace ends in eternal life. Death is earned as a consequence of sin; eternal life is received as free and unmerited favor.

Discussion question

What motivates you to live a good life?

Reflection question

Where do you need to be dead to sin but alive to God?

Scripture meditation – Today reflect, meditate and memorize verse 23

week 13 day 3

read Romans 5

http://www.biblegateway.com/passage/?search=romans%205&version=NIV

5:1–11 The “therefore” of 5:1 indicates that a logical inference is being drawn from the preceding discussion (3:21–4:25). The text of 5:1 may be paraphrased, “Let us keep and enjoy peace with God.” Justification brings peace, not wrath, and is mediated by the Lord (5:1–2). It brings a future hope of glory (5:2). The Greek word translated “rejoice” in 5:2–3, 11 is translated “brag” in Romans 2:17, 23, where the element of self-centered boasting is present. In 5:2–3, 11 the element of self-confidence is removed. The substitute is accepting the mediation achieved “because of” God’s sacrifice.

Even difficulties and hardships exhibit the love of God (5:3–11). Paul made it clear that there was great benefit in trials (5:3–4). Note the relationship of weakness in tribulation and God’s manifested glory through earthen vessels. This removes the validity of any boasting in law-keeping. Another proof of security is the presence of the love and Spirit of God (5:5).

The term “reconciled” means “to change” (5:10–11). Restoration of a relationship with God by the death of Christ means that man’s state of alienation from God is changed so that he is now able to be saved (2 Cor. 5:19).

Adam and Christ

Death in Adam Life in Christ
Sin Righteousness
Condemnation Justification
Death Life

5:12–21 Paul concluded his consideration of justification by faith with an analogy demonstrating that while all men are in fact sinners (in Adam), all are potential beneficiaries of Christ’s death and justification. The links are drawn between Adam and Christ. Paul’s point was that security in Christ is even more secure than damnation in Adam.

Paul showed that even before the law, people died because of Adam’s sin. Adam infected humanity with death. In a greater way Christ injected humanity with life. The human race is directly related to Adam and his sin. The theology of this verse is based on the concept of the corporate solidarity of the human race (cf. Heb. 7:9–10). With or without the law people sinned and died (Rom. 5:12; cf. 3:23). Because of Adam’s disobedience, humanity “became sinners” (5:19; cf. 1 Cor. 15:21). Sin could not be charged as a violation of a specific command where there was no law. But sin existed, nevertheless, before the law was given at Sinai, as was evidenced by universal death from Adam to Moses.

Paul used Adam as a contrast (5:14) between him and Christ, indicating that while he had a place and purpose historically, he was also divinely intended to teach by means of analogy something about Christ. Paul took Genesis 3 and the curse of God on Adam’s sin very seriously. Humanity’s death was rooted in Adam’s sin. Paul used that certain root to compare and contrast with the certain rooting of life in Christ. See the above chart.

The key to seeing everyone sinned (5:12) as meaning “in Adam” is the “before the law” of 5:13. What is it explaining? All are reckoned as sinners by Adam’s one sin. Again, Romans 5:20–21 continues to establish the law (3:31) in its proper perspective.


Discussion question

How should a Christian look upon suffering in the world?

Reflection question

Reflect on verses 3-5 and what examine what enters your heart and mind as you read them?

week 13 day 2

Read Romans 4

http://www.biblegateway.com/passage/?search=romans%204&version=NIV

4:1–8 Paul demonstrated in Romans 4 that justification by faith was nothing new. This section is a powerful exposition of Genesis 15:6 (quoted in Rom. 4:3, 9, 22) and how God has always forgiven his people on the basis of faith—whether Abraham before the law (4:3) or David within the time of the law (4:6–8). Both Abraham (4:3–5) and David (4:6–8) were justified in this manner. The entrance of the law in Moses’ day did not interrupt this way of righteousness by faith. The two pillars of Genesis 15:6 are “faith” (Rom. 4:3, 5, 9, 11–13, 16, 18–20, 24) and “credited” (4:3, 5, 9–11, 22–23).
This explanation of faith and its righteousness explains what Paul meant in 3:20 and 3:31. The law was never designed to save, just to instruct and condemn (3:20). And to see faith’s priority over the law was to set the law into its proper perspective, thus establishing it properly (3:31).

4:9–12 This section clarifies what Paul meant in 2:29. Circumcision was a sign (4:11), that is, its real meaning pointed away from the physical act to something else, in this case a heart of faith. See, for example, Acts 15:9. The point here (4:9) is that Abraham was credited righteous before (Gen. 15:6), not after, his circumcision (Gen. 17:9–14). The fact that Abraham was justified apart from circumcision opens the doorway of faith to Gentiles—those who have faith but have not been circumcised (Rom. 4:11).

4:13–25 Abraham was promised the world as his inheritance, not through the law, but through faith (4:13). Paul shows that the law of circumcision came after Abraham’s justification by faith. Again, this established the proper framework for the law. It came to those who were already righteous by faith; therefore it must have a purpose other than justification. Its purpose was to correct and condemn where needed, thus driving its followers to God’s grace through the offerings of the tabernacle, then the temple, and finally, Christ.

Law was not the vehicle of promise (4:13). Paul’s use of Genesis 17:5 and 15:5 (Rom. 4:17–18) was Old Testament proof that Abraham was “the father” (4:16) through God’s promise to him and through his own faith. The resurrection and creation themes of 4:17 are the foundation both for Paul’s faith that God would do something with his too old body (4:19) and for the faith of all believers that God raised up the dead body of Jesus (4:24).


Discussion question

Do you see your relationship with God as a gift to be received or a prize to be earned?

Reflection question

In what area of your life do you need to take a lesson from Abraham and focus not on working but on believing?

week 13 day 1

Day 1

Read Romans 3
3:1–8 Paul will elaborate further on God’s faithfulness to Israel in Romans 9–11. At this point, Paul provided a correction to a possible misunderstanding that he was implying that it was no longer of any worth being Jewish—that somehow, with the coming of Christ, God emptied the nation Israel of all worth and promise. However, the issue was not the failures of Israel, but the faithfulness of God (3:3). Paul responded to the question, “what advantage, then is there in being a Jew, or what value is there in circumcision?” He made it clear that God’s promises would be upheld in spite of human unfaithfulness (3:3). Paul stressed Jewish disobedience to God’s Messiah, though he began the stress on what the Jewish future would be. Paul met two objections (3:5–8). The first concerned the justice of God (3:5). The second concerned the false accusation of lawlessness hurled at Christians (3:8).

3:9–20 In light of 3:1–8, is the Jew better off when it comes to escaping God’s wrath (3:9)? Paul answers no, because sin has brought everyone to the same level. The “we” (3:9) referred to the believers, with a possible Gentile emphasis. Paul had “already shown” that all have sinned (Rom. 1–2).

The organizing image for the string of Old Testament quotations (3:10–18) were the parts of the human body. This revealed the numerical (none) and particular (parts of each one) pervasiveness of unrighteousness. The basic cause of this state of sin was a lack of fear in God (3:18). Paul appealed to the testimony of Old Testament Scripture (Ps. 14:1–3; 53:1–3; 5:9; 140:3; 10:7; Isa. 59:7–8; Ps. 36:1) to confirm that both Jew and Gentile were under sin and guilty.

Paul had already revealed how the law could not bring salvation, and next he revealed the purpose of the law (3:19–20). On 3:20, see Psalm 143:2. No one could in reality keep the law. Everyone knew that. What they missed, and what Paul was trying to teach, was that knowledge of sin did not equal a knowledge of damnation. The problem was serious. While everyone might have admitted they were not perfect, Paul had to convince them that their imperfections, minor as they might be, were fatal.

3:21–26 Paul answered the question, If it is impossible to keep the law perfectly, where can righteousness be found? The manifestation of righteousness returns to the topic of 1:17. Righteousness is manifested apart from the keeping of the Mosaic Law (3:21). The words “apart from law” (3:21) are key to Paul’s theology of justification. Righteousness is attained through faith (3:22) and witnessed to by the Law and the Prophets (as Paul’s Old Testament quotations throughout the letter confirm). Justification is free to people but cost God an infinite price (3:23–26). Redemption (“justified freely,” 3:24) is a price paid as a ransom. Jesus Christ was the price; God was the one who paid. All people were in bondage. The word “redemption” means “to purchase and set free. The word contemplates mankind’s bondage to sin and God’s provision of grace to release them from that bondage. The word “justified” (“not guilty,” 3:24) means “to be declared righteous” as by a judge. This righteousness is not something earned, but something given as a gift on the basis of faith. For an Old Testament illustration of imputed righteousness, see Zechariah 3:1–5.
The sacrifice Jesus made in “sacrificing his life for us” (3:25) is a satisfactory sacrifice (1 John 2:2; 4:10). Such a sacrifice has God’s wrath in full view. The need for the sacrifice and the cause of God’s wrath were painfully explained in Romans 1:18–3:20. God sent Christ to satisfy that need of a sacrifice. The atoning sacrifice or propitiation contemplates mankind’s liability to God’s wrath against sin and is God’s gracious provision to deliver them from that wrath. Christ is the believer’s atoning sacrifice, satisfying with his blood God’s holy demand that sin be judged.

The section of 3:21–26 emphasizes faith as the only way to justification. It clarifies the relationship of God’s forgiveness of sin to his inherent justice. Paul could have ended his letter right here. But at this point another critical issue was addressed—boasting (3:27–31). Relate this to 2:17; 3:1, 9, and Paul’s recent experience with the Corinthians’ boastings (1 Cor. 4:18; 5:2; 8:1; 13:4).

3:27–31 Salvation by faith excludes boasting (3:27–28). Where there is no room for self-effort, there is no room for boasting (cf. 1 Cor. 4:7). Take note of Romans 3:28. Because God is sovereign over Jews and Gentiles, there is a unity in his chosen means of redemption by faith (3:29–30).

Discussion question

How does the statement “all have sinned and fall short of the glory of God” break down the barriers between Jews and Gentiles?

Reflection question

How do you perceive the above statement, as a freely given gift from God or an excuse that it is okay to sin because everybody else does?

week 12 Day 5

Read Romans 2


http://www.biblegateway.com/passage/?search=Romans%202&version=NIV
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2:1–16 Deeds, not words, are the object of God’s judgment. The concept of “do” links Romans 1 and Romans 2 (1:32; 2:1–2; 2:25, “obey”; 2:26–27, “keep”). Some give hearty approval to sin (1:32), and some condemn it (2:1). But they both do it—and that is the fatal flaw that brings humanity under the wrath of God. Neither the wallowing in nor the judging of sin can overcome the universal and fatal flaw—the practice of sin.

Therefore, the wallowers and the judges receive the same condemnation (2:2–10). Paul is building to 2:29. The externals of race or the hurling of pious judgments cannot bring the internal cleanness granted by the Spirit; it is only the cleanness given by the Spirit that merits God’s praise (2:29). Romans 2:7–8 defines the concept of rewards based on deeds (2:6). God’s judgment of deeds is not partial (2:11) to Jew or Gentile. His judgment is ethically, not ethnically, defined. Paul was quite clear that good works do not save (Eph. 2:8–9) but are the product of regeneration. The Jews were first in privilege, but also first in guilt and responsibility (2:9).
God will give impartial judgment to all (2:11–16). Paul was revealing that obedience was a criterion used in God’s judgment of mankind, not because he supported salvation by works, but in order to establish that mankind, Jew or Gentile, does not have what God requires—a life of perfect righteousness.

Paul was being general here in regarding the principle of obedience as being essential before God. James 2:10 says that just one sin breaks all the law. Those who sin even though they never had God’s written law (2:12) are the Gentiles who had not been entrusted with the Mosaic Law. Romans 2:13 is key to Paul’s argument showing that it is not in hearing the law that righteousness is achieved but in the doing of it. This shows that the Jews who have heard the law are no better off than the Gentiles who have not heard it, for both have failed to do it. The Gentiles, nevertheless, do have a “law” of conscience that commends or corrects their actions (2:14).

2:17–29 Paul asked those who had the Mosaic Law where their confidence was—in words or in lives conforming to the law (2:17–25). He addressed those who relied on law (2:17, 23) and boasted in God but did not obey either the law or God. And this was precisely what the Jews and Gentiles had in common—rejection of the truth and light God had given them. Note Isaiah 52:5 quoted in Romans 2:24.


Discussion question

Is there a difference in appreciation of God’s grace with someone who grew up Christian or someone who did not grow up Christian?

Reflection question

How do you feel when seeing Christians being disobedient towards God or seeing non believers rejecting Christ?

week 12 day 4

Read Romans 1

http://www.biblegateway.com/passage/?search=Romans+1&version=NIV

The letter to the Romans was written in Corinth toward the end of Paul’s third missionary journey. Paul had collected and was about to deliver an offering for the Jerusalem church (Rom. 15:25–27; 1 Cor. 16:3–5; 2 Cor. 8). Paul had never visited Rome. After his visit there, he desired to move on to Spain (15:22–33). Paul had recently worked through severe problems with the Corinthian church (cf. 1 and 2 Corinthians). And it was from Corinth that he wrote his letter to the Romans—a letter which described the power of the gospel and the problems of human pride and the weakness of the flesh.
The city of Rome was founded in 753 b.c. on the Tiber River at a ford that was indispensable for traveling between northern and southern Italy. The ridges surrounding the Tiber River valley provided hilltop fortifications for times of attack. In Paul’s day, Rome had a population of approximately one million (the largest city in the world) and was the political hub of the vast Roman Empire.
The church at Rome was not founded by Paul. Perhaps some Jewsfrom Rome who were in Jerusalem on the day of Pentecost (Acts 2:10) became believers and carried the gospel back to their city. The church was predominately Gentile (Rom. 1:5–6, 13; 11:13; 15:15–16), yet Paul’s frequent quotations from the Old Testament and other references indicate that believing Jews would also read his letter (2:17).

1:3–6 The subject of the gospel is Jesus from two perspectives. He was the human seed of David (1:3) and the divine Son of God (1:4). As such, he is the ultimate King according to Davidic promise (2 Sam. 7)—eternal, divine, and exalted at God’s right hand (Ps. 110:1; Acts 2:33–35). But he is also the Son of God in the flesh. Christ’s identity as a human being will be foundational for the comparison between Adam and Christ in Romans 5 and the role of the Spirit in the Christian’s life (Rom. 6–8).

The instrument (“through Christ”) of Paul’s calling (1:5–6) is the risen Lord who commissioned him. That idea of mediation (“through”) is foundational to all of the letter. Every forgiven sin, every gift of the Spirit, every act of power in ministry comes mediated from God the Father, through the risen Lord, and by the enabling power of the Spirit. Notice, for example, the great stress on mediation in Romans 5:1–2, 5, 9–12, 16–19, 21.

In Romans 1:5, Paul’s solid base of identity and authority is presented. The “us” here focuses generally on the Gentiles (1:5). The readers have an equality with Paul; both are considered “called” ones (1:6).

1:7 In expressing their calling and nature (1:7), Paul broadened his address to include the Jews as well. On saints (1:7; “very own people”), see 1:4; 12:1–2. The content of Romans 12–15 was founded on the fact that Christians are to behave in accordance with their nature as God’s “own people.”


1:8–17 The purpose of this section was to clear the air for his visit. Paul was positive and gracious; he had a message of encouragement that they needed, but he never talked down to them.
Paul’s thanksgiving for the faith of the Romans (1:8) blends with the main body of the introduction. Compare what Paul wrote to the believers in Rome with Acts 28:15. Paul emphasized his interest in the Romans both in prayer and in his desire to visit them (1:9–15). He had long desired to travel to Rome (Acts 18:21; Rom. 1:13; 15:32), but his desire was ministry-oriented (1:11–12). He wanted to do them some spiritual good. Community sharing and encouragement is the vehicle of growth and stability.

As Paul affirmed his travel plans (1:13) he was not simply sharing a travelog. He was assuring them that he had not purposely been staying away from Rome. He was not embarrassed to come to the great city of Rome but had wanted to come for a long time. His visit was part of his Gentile calling and was an obligation from God (1:14–15). Paul was aware of the obligation that God had committed to him (cf. 1 Cor. 9:16–17; Acts 9:15).

The “people in our culture” (1:14) were those who spoke Greek in contrast to the “non Greeks” who did not. Note that Paul wanted to preach the gospel to the Christians (1:15) in Rome. But the “good news” (Isa. 52:7; 61:1–2) was a message for the saved as well as the unsaved.

Paul gave another reason for his desire to see them (1:16–17). The possible accusation that Paul was ashamed (1:16) to come to Rome was contrasted with his eagerness (1:15). Paul had not stayed out in the provinces because he was weak. On the contrary, he had the very power of God—the gospel (1:16). Although Paul was commissioned to witness to the Gentiles (Acts 9:15), he recognized an obligation to carry the gospel to the Jews first. That was in line with the great covenant with Abraham that promised redemption for the world through Abraham first (Gen. 12:3).

1:18–23 God made his truth evident (1:18–20), but humans suppressed and rejected it (1:18–19). Romans 1:18 is added to begin Paul’s thoughts on how all humanity is responsible for their sins. The core of the law is summed up in 1:19 (cf. 1:32). That basic knowledge about God is available by simply viewing God’s creation (1:20). People are without excuse. This statement implicates Paul’s audience—people who made excuses for why they were exempt from God’s wrath (cf. 9:19–20)—in mankind’s universal guilt. Mankind rejected the true God (1:21–23) for its own image (see Acts 14:11–13, Lystra; Acts 17, Athens; Acts 19, Ephesus). The source of this data was the Old Testament and Paul’s own experience.

1:24–32 Because man rejected God’s truth, he let them go ahead and do whatever shameful things their hearts desired. The due penalty (1:27) was to suffer the consequences of the perversion itself.

Because man forgot his knowledge about God, God abandoned them to their evil minds (1:28–32). This is a severe marring of the image of God. It involves being controlled by the fleshly mind (1:28–31). This is a list of vices that lead to the willful disobedience to the ordinances of God (1:32).
Discussion question

What are your thoughts concerning verses 18-20?

Reflection question

What decision or action in your life caused dire consequences? Did those consequences only affect you or did they affect others as well?

week 12 day 3

Read 2 Corinthians 13

http://www.biblegateway.com/passage/?search=2%20Corinthians%2013&version=NIV

13:1–3 All the sarcasm and foolish boasting of 2 Corinthians 10–12 comes to an end here. Paul’s third visit would bring talking to an end. In 2 Corinthians 1–12 Paul hoped that he would be able to come and find obedience. In 2 Corinthians 13 he vowed he would come and punish disobedience. Paul said he could come with punishment or with scolding (1 Cor. 4:21). Now was the time to see which one he would use. In 2 Corinthians 13:1 Paul quoted from Deuteronomy 19:15, which requires two or three witnesses to secure a conviction against a defendant (cf. Matt. 18:16; 1 Tim. 5:19). The issue to be proved was not the Corinthians’ sins but Paul’s authority in Christ (2 Cor. 13:3). His third visit would bring proof that he was God’s appointed apostle.

13:4 Paul presents a perfect model of ministry in 13:4. This verse gives a perfect outline of the letter’s major themes of God’s power becoming evident and active despite the weakness of its vessels.

13:5–10 Paul turned the tables on his critics (cf. 10:7, 11). He instructed the Corinthians to examine their character and conduct to see if they were truly Christian (cf. Titus 1:16). Paul again asserted his desire for the Corinthians’ approval even if he could not win it (2 Cor. 13:7–10).

13:11–14 “Christian love” (13:12; cf. 1 Cor. 16:20; Rom. 16:16; 1 Thess. 5:26; “holy kiss,” niv) was a culturally accepted Christian greeting and corresponds in Western culture to the handshake. In this particular case it symbolized the reconciliation and peace needed in the Corinthian situation. Paul concluded the epistle with a great trinitarian benediction (13:14), emphasizing the grace that finds its source in the Son, the love manifested by the Father, and the fellowship established and sustained by the Holy Spirit. This letter contains Paul’s longest benediction.

Discussion question

How do you think the Corinthians responded to verse 5? What would they look for to test themselves?


Reflection question

In what area of your life will you aim for perfection?

week 12 day 2

Read 2 Corinthians 12

http://www.biblegateway.com/passage/?search=2%20Corinthians%2012&version=NIV

12:1–6 Paul continued his “foolish” boasting by recounting the visions and revelations he had received (12:1). These revelations did not illustrate Paul’s weakness (11:30), but they set the context for the weakness of his “thorn in [his] flesh” (12:7). The point was that even though Paul had extremely privileged knowledge, he did not flaunt it. His visions had occurred fourteen years earlier, and yet Paul had kept them secret. The visions (12:2) Paul recalled took place around a.d. 42 while Paul was still in Tarsus before Barnabas brought him to Antioch (Acts 11:25–26). The “third heaven” (12:2) and “paradise” (12:4; Luke 23:43; Rev. 2:7) refer to the place where God dwells. Paul’s credentials were based on firsthand witness, not past glories (12:6).

12:7–10 Paul’s sphere of boasting was in his weakness (12:5–10; cf. 5:12; 11:16–33). No one knows for sure what Paul’s “thorn in the flesh” (12:7) was, but it has been speculated that it was some kind of eye disease (cf. Gal. 4:13–15; 6:11).

The focus in these verses is on Paul’s weakness. He had asked God for deliverance from a specific weakness three times. Finally, a direct word from God showed Paul that he was, in reality, trying to throw away God’s gift that kept his fleshly nature from boasting of his privileged position. Paul may have been caught up to heaven, but during his time of struggle with his “thorn,” God had kept him in the dark. His affliction had to meet grace in order to bring about its God-intended result.

Paul thought God’s grace would include the removal of the suffering. But God’s grace was related to his sufficiency at all times, not to the presence or absence of suffering. Paul wanted to increase his power by the removal of the “thorn.” God showed him where his true sufficiency was. Power came through seeing weakness as the very vehicle for manifesting the power of Christ, not through gradually eliminating mortal weaknesses. Weaknesses show the inadequacy of the vessel and affirm the ever-present grace and power of the Spirit within. This had been Paul’s argument throughout the letter (1:9; 4:7, 11, 16–18).

12:11–13 The Corinthians should have commended Paul, but instead they condemned him and forced him to defend himself. Miracles (12:12) had the specific purpose, in biblical times, of authenticating messengers and their message. Paul’s miracles authenticated his apostleship. Paul had given patient exhortations throughout 2 Corinthians 1–7. In 11:1–12:10 he gave a most intimate look into his private reasons for boasting in weakness. Here, his sarcasm (12:13) is still set in the context of patient and careful exhortation.

12:14–18 In 12:15–18 two elements introduce the conclusion of the letter: (1) Paul was about to make his third visit, and (2) he sought the Corinthians, not their money. Titus had gone to Corinth in Paul’s behalf (12:18; cf. 2 Cor. 7:6, 13; 8:6). The slander against Paul in this section was that he used his friends to take people’s money while he himself came off as self-sacrificing and innocent.

12:19–21 Paul’s purpose was edification in God’s sight, not self-seeking defense (cf. 2:17). The Corinthians thought Paul was on the defensive, trying to vindicate himself from a wrong that he had committed. But he had done no wrong.

The concepts of defense and commendation (3:1; 4:2; 5:12; 6:4; 7:11; 10:11–12) are closely related. In 12:19 Paul clarified the difference between how the letter might be perceived (defensive) and how it was actually designed (for edification). The letter’s many defensive and sarcastic sounding passages just show how extreme the situation was. Paul had to go to extreme lengths to get through to the Corinthians.

Discussion question

How do you think Paul’s “thorn” affected his life?

Reflection question

Reflect on verse 9. How do you feel about it? Can this verse change the way you look at your “thorn?”

Read 2 Corinthians 11

http://www.biblegateway.com/passage/?search=2%20corinthians%2011&version=NIV

11:1–6 Paul’s “foolishness” (11:1) grows out of 10:12; to commend oneself is to be without understanding, a fool. Because Paul was going to commend himself, he called this foolishness. When compared with 10:8, this forms a startling conclusion. Paul would not be put to shame if he boasted because he would speak the truth. But even though he would speak truth, it would still be foolishness. Paul was saying that what makes boasting foolish is not the truth or falsity of the boast but the self-serving attitude motivating it. The goal of Paul’s “foolishness” was to bring about edification (12:19).

Paul began by expressing his wish that his readers would put up with his foolishness (11:1). He asked that they bear with him (11:1, 4, 19–20) and made it crystal clear that he was acting the fool. The foolishness to which Paul referred was that of boasting. Self-commendation is foolish, but Paul engaged in it briefly to make a point.

Paul continued his argument by exposing and illustrating the problem (11:2–4). In 2 Corinthians 11–12 Paul was waging spiritual warfare according to his definition in 10:5. Paul was seeking to demolish the falsehoods that had taken root in the Corinthian congregation (cf. 2:11; 3:14; 4:4; 10:5; 11:3). For the deception of Eve (11:3), see Genesis 3:4, 13 and 1 Timothy 2:14. Paul gave a reasoned evaluation of himself in 11:5–6. In this case, the message was more important than the medium.

11:7–15 Note the reason why Paul had to be “foolish”: accusations by false apostles and the acceptance of false apostles by the Corinthians. He raised a question relative to his being unskilled in speech (11:7). Paul’s critics rudely implied that the Corinthians got what they paid for. But Paul did not work for free—it had cost someone besides the Corinthians. Paul “robbed” (11:8) other churches in the sense that he received gifts from them in order that he might not be a financial burden on the church at Corinth. Macedonia (11:9) is the northern province of Greece. Paul served the Corinthians freely out of love (11:10–11) in order to cut off opportunity from his enemies (11:12–15). They wanted to be regarded like Paul, but Satan was behind their deception.

11:16–21 Paul continued his attack on his enemies by using sharp sarcasm (11:16–21). He spoke to the wise and unwise (11:16) and recounted his experiences of personal suffering as evidence of his apostolic authority (cf. John 15:18–25). He disassociated his boasting from anything God might do (11:17). He was making it clear that he was acting the fool (cf. 11:16–18, 21, 23, 30, “let me”; 12:1, 6, 11). Boasting according to flesh was well received in Corinth (11:18–21).

11:22–29 Paul’s pedigree (11:22) made it likely that his opponents were Judaizers, probably with a Jewish ethnic background. Paul continued by recounting his past performance (11:23–29). The thirty-nine lashes (11:24) referred to beatings Paul had received at the hands of the Jewish religious leaders. The law called for forty lashes (Deut. 25:1–3), but only thirty-nine were administered to avoid the possibility of exceeding the limit by miscounting. Paul had been shipwrecked (11:25) three times before his shipwreck on the island of Malta en route to Rome (Acts 27:40–44).

11:30–33 Paul’s boasting was in his very weakness (11:30–31). His glory was in earthen vessels (4:7, “perishable containers”) in order to glorify God. He gave another example of his weakness in the account of his escape from Damascus (11:32–33). Paul’s experience in Damascus is recorded in Acts 9:24–25. The term “governor” (11:32), meaning “ruler of a people,” was the title of a leader of a town or country. This ruler was a subordinate of the Arabian king Aretas IV (9 b.c.–a.d. 40), the father-in-law of Herod Antipas. During the years a.d. 37–40 Aretas was given power to appoint an ethnarch by the emperors Caligula and Claudius.

Discussion question

Would Paul be more popular if he had pushed his weight around? How would that have misrepresented the Gospel?

Reflection question

In your life, where are you caught between a rock and a hard place?

week 11 day 5

Read 2 Cortinthians 10
http://www.biblegateway.com/passage/?search=2+corinthians+10&version=NIV
Second Corinthians 10–13 successfully holds two seemingly contradictory attitudes: edification and sarcasm. Paul’s sarcastic attack on his opponents is clear throughout (10:1; 11:4, 8, 11, 19–21; 12:13, 16). But that strong offense is set within a context of the meekness and gentleness of Christ (10:1). The harsh and critical content must be read within the intentions of humble and temperate emotion. If Paul’s goal had been to put down the Corinthians and justify himself, his sarcasm could not have been called meek and gentle. But because his motives were for the upbuilding of the Corinthians (12:19), his words, though strong, were intended to nurture, not destroy.

The content of 12:19 is behind all of these words. Although some of Paul’s words could be mistaken as defensive backlashes, the clear framework of “gentleness” (10:1) and “strengthening” NIV (12:19; “upbuilding,” nasb; “edifying,” kjv) alerts the reader to the true heart and point of this section: edification.

Paul put forward the problem (10:2), the solution (12:9), and the purpose of his discussion (12:19). In this section he commended himself as an eminent apostle. However, his boasting in weakness was quite different from that of his opponents. He corrected their assertion that he lived by the standards of this world (10:2).

Also, he pointed out that his free service of ministry should not have branded him as inferior or as a person cunningly trying to cheat them. The Corinthians needed their appearance-oriented evaluation of Paul turned around (12:11). They would only be able to follow the correct pattern of godliness after they understood what made a person commendable before God (11:3).

Second Corinthians 12:19–21 is the core of this section. Paul defended himself against attacks by certain opponents and false apostles (11:3). The Corinthians had been taken in by these criticisms. As a result, their evaluation of the apostle was appearance-oriented (10:7). They were focused on external matters rather than internal issues. Paul had to defend himself against these criticisms to prevent his ministry and teaching from being undermined (13:3).

10:1–6 Paul desired no punishment for the readers (10:1–2), but he would punish those who needed it (10:3–6). On 10:5, see 1 Corinthians 1:17 concerning the opposition to the knowledge of God. This shows how the spiritual person wages war.

10:7–11 Apparently the false apostles had spread doubt about whether Paul belonged to Christ (2 Cor. 10:7, 11; 13:5). Again, Paul corrected the outward-oriented judgments (10:7; cf. 5:12). Paul boasted (10:8) because of the extravagant boasting of his opponents. He did not like to boast (cf. 10:13, 15; 12:1) but was forced to do so because of the criticism he had received. His boasts were not about what he had done, but what God had done. In the apocryphal Acts of Paul and Thecla, Paul was described as, “baldheaded, bow-legged, strongly built, a man small in size, with meeting eyebrows, with a rather large nose, full of grace, for at times he looked like a man and at times he had the face of an angel.” It is believed by some scholars that this plain and unflattering account embodies a very early tradition.

10:12–18 All of Paul’s boasting and commendation were based on what the Lord gave him. His opponents commended themselves (10:12–18). Paul quoted Jeremiah 9:24 to reinforce this idea (10:17; cf. 1 Cor. 1:31). The words of 2 Corinthians 10:17–18 should have been enough, but the situation in Corinth was out of hand. Paul had to continue. The subject returns to that of 3:1 and 5:12.

Discussion question
How do you feel about Paul’s reprimand in defense of himself? Do you see it as a strength or weakness when a person admits his or her limitations?

Reflection question

On a scale of 1-10 how do you demonstrate Christ’s gentleness and meekness in leading others? What can you do this week that can build others up?

week 11 day 4

Read 2 Corinthians 9
http://www.biblegateway.com/passage/?search=2%20Corinthians%209&version=NIV
Paul’s purpose for sending the Christian brothers (9:1–5) was that he desired the churches to see his reason for boasting (8:24). Macedonia (9:2) was the Roman province of northern Greece, and Achaia was the province of southern Greece. Paul encouraged giving that was unaffected by covetousness (9:5), that is, given with a view to helping others, not motivated by the thanks or recognition one might receive.

Paul set forth four principles of Christian giving: the principles of harvest (9:6), willingness (9:7), divine grace (9:8–10), and thanksgiving (9:11–15).

9:6 In giving, the harvest is always in view. The farmer does not plant seed and then walk away, saying, “Well, I’ll never see that again.” Although it is out of sight and given away to the ground, he knows he will someday see the harvest.

9:7 Note the similarities of (9:7) to Proverbs 22:9. The first place to look when giving is how much honest willingness is in the heart, not how much money is in the wallet.


9:8–15 Paul used Psalm 112:9 (9:9) and the quotation and broader context of Isaiah 55:10 (9:10) to show that the giver shall be provided a means of giving. Paul also connected the thoughts of Hosea 10:12. The farming images of sowing and harvesting illustrate the fact that if righteousness is sown, a great harvest of righteousness will be given in return. Thus, it conveys the realities of moral living after repentance.


Discussion & reflection question

How does generosity, financial planning and responsibility fit all together?

week 11 day 3

Read 2 Corinthians 8

http://www.biblegateway.com/passage/?search=2%20Corinthians%208&version=NIV

8:1–7 Second Corinthians 8:1–6 was written as one sentence in the original Greek. Paul spoke of the offering here, just after his warm-hearted commendation of their repentance and just before he made a final attack on the false apostles (2 Cor. 10–13). The offering was a duty (Rom. 15:25–27; cf. Gal. 2:10, “the poor”). Paul had instructed the Corinthians concerning giving to the needs of the saints (1 Cor. 16:1–4; cf. Acts 11:29; Gal. 2:10). Now he encouraged them to complete the preparations for their gift to the Jerusalem church. Their positive response to this exhortation is evidenced in Romans 15:25–26.

The churches of Macedonia (2 Cor. 8:1), the province of northern Greece, included Philippi, Thessalonica, and Berea. These churches were cited as examples in sacrificial giving (cf. Phil. 4:15–18). Paul’s concern was that the work on the collection for the Jerusalem church (2 Cor. 8:6), a project begun a year earlier (8:10), be brought to completion.

8:8–15 This exhortation to sincere love was based on a divine example (8:8–11). For an application of Christ’s selfless example in 8:9, see Paul’s experience in 6:10. The Corinthians were to continue that line of enriching and sacrificial giving.

Sincere love was also based on human equality (8:12–15). Paul’s quotation of Exodus 16:18 showed that God always intended for needs to be met on the basis of relative need. The one who needs much should receive much (cf. 1 Cor. 16:2). When God gave the Israelites manna in the wilderness, those who gathered more than others were not able to save it, and those who gathered less had a sufficient amount. Equality was a sign of divine intention and provision. Paul’s use of the term “equality” (8:13) did not mean that everyone had to have the same amount. Rather, everyone’s basic needs were to be met; those in need were to be helped by those with plenty.

8:16–8:24

The motivation of Titus, 8:16–23, came from God putting earnestness within him. The Macedonians’ motivation to give their offering also came from God (8:3). Paul continued to support his views with Old Testament Scripture (8:21, quoting Prov. 3:4). The “brother” (8:18) is not identified, although it has been suggested that he was perhaps Luke or Trophimus.

Discussion question

What does Paul mean by saying "the gift is acceptable according to what one has?"

Reflection question

What letter grade would you give your attitude and zeal for God by your giving

week 11 day 2

Read 2 Corinthians 7
http://www.biblegateway.com/passage/?search=2%20Corinthians%207&version=NIV
7:2–16 Paul’s primary focus in 2 Corinthians 1–7 was the need to correct the Corinthians’ alignment with the worldly ways taught by the false apostles. But these chapters were written with Paul’s full knowledge of the readers’ repentance. Next, he spoke specifically of that good news. He made a confident plea for reconciliation (7:2–4) based on the Corinthians’ proper repentance from sin (7:5–16).

Paul recounted his separation from and search for Titus (7:5–12; cf. 2:12) and resumed the discussion regarding his travel and ministry itinerary (cf. 2:13). Having left Ephesus, Paul traveled north to Troas, crossed the Aegean to Macedonia, and looked for Titus whom he had earlier sent to Corinth (7:5–7). From Titus Paul received the encouraging report about the Corinthians. Proper sorrow brought repentance without regret (7:8–10) that was centered on God, not self.

The letter that caused the Corinthians sorrow (7:8) is believed by most scholars to be a letter written after 1 Corinthians and delivered by Titus. Others believe it refers to 1 Corinthians. Although the letter brought sorrow, there was genuine repentance on the part of the Corinthians (7:9–10) and other beneficial results (7:11–12).

Paul revealed the results of proper sorrow (7:11–13). Why was Paul comforted? Because the Corinthians’ sorrow at his rebuke had brought about repentance and obedience to God. The one “who did the wrong” (7:12) referred to the immoral man who was disciplined by the church (cf. 1 Cor. 5:1; 2 Cor. 2:6). Because of the Corinthians’ repentance, Paul had full confidence in them (7:13–16). Titus had a very positive ministry with the Corinthians, and they grew in mutual affection for one another.


Discussion & reflection question

When is it more loving to confront someone with their wrongs or sins rather than to ignore them? What attitudes are needed to keep loving confrontation from becoming judgmental? How do you see those attitudes in Paul?

Week 11 Day 1

2 Corinthians 6
http://www.biblegateway.com/passage/?search=2%20Corinthians%206&version=NIV


6:1–10 To receive grace in vain (6:1) is similar to the concept of emptying the cross of its power (1 Cor. 1:17). It would thwart the full intended purpose of God’s redemption in Christ—in this case, renouncing God’s ways of true glory through weakness and suffering. In 2 Corinthians 6:2 Paul quoted the Septuagint translation of Isaiah 49:8 to provide scriptural support for the exhortation of 6:1. Isaiah promised that God would hear and help his people. Paul interpreted and applied the promise to his own day. Isaiah’s words to Israel become God’s words to the church. Note the context of Isaiah’s frustration in ministering to Israel (Isa. 49:4).

The descriptions of Paul’s life (“that no one will be hindered,” 6:3; “show that we are true ministers,” 6:4; “live close to death,” 6:9; “give spiritual riches to others,” 6:10; “have everything,” 6:10) all hinge on the “we beg” of 6:1 and show the manner of the exhortation. Paul provided very personal insight into his own experiences in his service for Christ. All that Paul said and did took into account the readers’ best interests

6:11–13 Paul’s reconciliation with the Corinthians was based on purity from sin (6:11–7:4). Paul provided an example of restraint in affection (cf. 6:12). He made a plea for full fellowship (6:11–13) based on his character of good faith (6:1–10). The real problem in Paul’s relationship with the Corinthians lay, not with Paul’s attitude or qualifications, but with the Corinthians’ own affections—their inner attitudes toward Paul (6:12).

6:14–7:1 The unbelievers in view (6:14) were the false apostles who were trying to take over the affections of the Corinthian believers (11:3–4, 12–15, 18–21). Much of the trouble at Corinth stemmed from the believers’ association with impure believers and unbelievers. The five questions of 6:14–16 all expected a negative answer and were intended to stress the incompatibility of Christianity with heathenism. The Devil (6:15; “Belial,” niv) is a transliterated Hebrew term that means “worthlessness.” In later Jewish writings the term became a proper name for Satan.

In 6:16 Paul quoted Leviticus 26:11–12 which gave God’s promise to move into a new stage of intimacy with his people as he came to dwell in his tabernacle. See Leviticus 26:1 for the need to separate from idolatry and Leviticus 26:13 for the concept of yoke (cf. also Deut. 22:10; Lev. 19:19 for unequal yokes).

In 6:17 Paul quoted Isaiah 52:11, which was a call to Israel to come out from the impurity of the Babylonian captivity and reenter the holiness of life in the Promised Land. It was a second exodus from bondage into life centered around the presence of God in the temple.

Paul’s third quotation (6:18) was from 2 Samuel 7:14 which originally was God’s promise to take the sons of David and give them a special Father-son relationship with God as they served as kings of Israel. Paul broadened out the thought by the addition of “and daughters” to show that what was originally a promise to the male Davidic line of kings had, in Christ, become a reality of divine relationship for male and female believers.

Paul claimed that the above Old Testament quotations were promises for the Christian as well (7:1). In Christ, God’s presence in the temple (6:16), his call for purity after release from bondage (6:17), and his relationship as Father to his children (6:18) are all realities (cf. 1:20). As God was present with Israel in the Old Testament tabernacle, so the presence of God through the Spirit is seen in the church. As God brought Israel out from bondage in Babylon, God would also bring about the greater exodus from sin and death into purity through Christ’s sacrificial death. As God had chosen to bless the royal line of David, God would also view believers as royal sons and daughters. This grand understanding of the Old Testament promises as they relate to New Testament believers illustrates the truth that in Christ every believer is a “new person” with a “new life” (5:16–17). God had taken what was old and made it new in Christ.

Discussion question

How can a believer be a friend and witness to an unbeliever without becoming “yoked?”

Reflection question

How can you today “be separate” from the secular world?

week 10 day 3

2 Corinthians 5
http://www.biblegateway.com/passage/?search=2%20Corinthians%205&version=NIV

5:1–5 Second Corinthians 5:1–10 shows that one’s attitude toward the future life is fundamental to one’s ethical conduct on earth. “Now” (5:1) is a link back to 4:18 (cf. 4:1, 16 and the use of “Therefore”). Paul provided one example of the eternal things that are not seen (5:1–5). Again, Paul confirmed that his groanings were not because he was weak or unqualified but because he longed for the eternal and perfect body (5:4, 6; see the same groaning in Rom. 8:23).

Because of the burdens of life lived in a physical body, the believer longs, not to be bodiless (“naked” or “unclothed”), but to live in a resurrected, glorified body. The guarantee (5:5) is a down payment that renders further or final payments obligatory. The Holy Spirit is God’s guarantee or pledge of the believer’s future and complete redemption. Paul explained that even the threat of physical death is no reason to lose heart.

5:6–10 Excavations in ancient Corinth have uncovered a raised platform known as the bema (“judgment”) seat (5:10). It was there that Paul was accused before Gallio (a.d. 51–65), proconsul of Achaia (Acts 18:12). Paul used this terminology and imagery to describe the future judgment of the works of believers (cf. 1 Cor. 3:13–15).

5:11–19 The purpose of 2 Corinthians 1–7, if not of the entire letter, is revealed in 5:12. At this point Paul gave an answer to pride in appearances (5:11–15). The struggle was to communicate the hidden message, the veiled glory (3:14–15), the treasure in earthen vessels (4:6–7). Although not manifest to humans, Paul’s adequacy and approval were manifest to the only one who counted—God. The fear of the Lord is a major theme of Old Testament Wisdom Literature (5:11; cf. Prov. 1:7). The fear of the Lord is expressed, not so much in trembling knees, but in obeying God (Eccles. 12:13) and departing from evil (Job 28:28). The contrasts in 2 Corinthians 5:13 will take full expression in 2 Corinthians 10–12, where Paul will play the fool to teach true wisdom.

Paul continued his discourse on adequacy in Christ by putting forth his means of regarding people (5:16–19). The key “heart” versus “seen” distinction (5:12) was used to regard people in light of God’s grace in Christ, not according to the flesh (5:16–17). Paul no longer judged from a perspective that limited itself to what the eyes could see and the mind deduce. Paul saw all men according to their potential as having “new life” in Christ. To reconcile (5:18) implies “to change.” Reconciliation by the death of Christ means that humanity’s state of alienation from God is changed by the death of Christ (Rom. 5:11) so that all have the opportunity to be saved.
5:20–21 From the world’s perspective, the paradox of Christian glory is that Christ’s sin-bearing suffering accomplished righteousness for the believer. Second Corinthians 5:21 declares the essence of Christ’s work. The sinless Savior has taken mankind’s sins in order that believers might share in God’s righteousness.


Discussion question

In verse 17 says that if we accept Christ in our lives we are “new creation; the old has gone, the new has come1”

What new should come into our lives? What are the marks of a Christians?

Reflection question

Are these actions or characteristics active in your life?



Last posting this week, next posting Sunday. Have a Happy Thanksgiving

Week 10 day 2

Read 2 Corinthians 4

http://www.biblegateway.com/passage/?search=2%20Corinthians%204&version=NIV

4:1–6 Take note of 4:1, 7, 16. The subject of stability was Paul’s launching pad for the mention of despair and restlessness in spirit (2:13). Since Paul was adequate in Christ, rejection and persecution did not cause him to lose heart. Surpassing glory (3:1–11) and veiled hearts (3:12–18) explain the context and problems surrounding new covenant glory. In 4:6 Paul was loosely quoting from Genesis 1:3. The God who created physical light can illumine the minds of his spiritually blinded creatures. What then could be the reason that not all acknowledged and understood Paul’s great adequacy?

4:7–15 The answer to the final question in the previous section is: because the great glory of new covenant adequacy is within the earthen vessels of human frailty. This contrast between glory and weakness finds its source in a lesson Paul previously learned from God, which he waited until the end of the letter to recount (12:7–9). Weakness allows the glory of God to be revealed. To point to difficult physical circumstances was not to point to spiritual inner despair or inferiority (4:8–12). Both the psalmist and Paul spoke of their trials in order to glorify God (4:13, quoting Ps. 116:10). Paul poured out his heart with reference to his suffering for the sake of Christ. He shared a divine perspective on suffering that has been an encouragement to many in the straits of affliction.


4:16–18 Why did Paul not lose heart? First, he knew the difference between the problems of an earthen vessel and the strength found through the glory within (4:1–15). Second, he looked forward to an eternal state in which a body of glory would replace the mortal body of weakness (4:16–5:10). This is building to his point in 5:12 that commendation must be made on heart realities, not external abilities or personality. Paul found strength of heart because of the promise of his future eternal state (4:16–18).



Discussion & Reflection question


How is Verse’s 16- 18 speaking to you?

Read 2 Corinthians 3

http://www.biblegateway.com/passage/?search=2%20Corinthians%203&version=NIV

3:1–11 The truths of this section are built upon a number of different concepts: (1) letters of commendation, (2) tablets of law, (3) old and new covenants, and (4) worthiness. The questioning of Paul’s credentials always led him back to fundamentals in his own defense. Three interconnected lines demonstrate the superiority of the new covenant over the old: (1) the superior nature of the new covenant, (2) the resultant superior new covenant ministry, and (3) the superior benefit for those who receive that ministry.

In view are two kinds of ministry, not just the contents of the two covenants. Paul did not call the Mosaic covenant itself “condemnation” and “death” (3:7–9; cf. also Rom. 7:12, 14, 16). He kept the content of the covenant distinct from the concept of “written laws” (3:6). Here his focus is on how God’s word was communicated—in the old covenant by the “written laws” written on stone, in the new covenant by the Spirit’s writing on the heart. The new covenant’s ministry far surpasses the great, though fading, ministry of the old covenant. It produces a change of heart as well as changes in external behavior.

Some itinerant teachers were circulating among the churches, bearing letters of commendation from other congregations (3:1–3). Paul wrote that his life and ministry spoke for themselves. He needed no such commendations. The Corinthian converts were his “letters of recommendation.”

Note the contrasts of stone/flesh, ink/Spirit, old covenant/new covenant. Paul’s ministry was one of the Spirit and the greater glory of the new covenant (Jer. 31:34; Heb. 8:6–13). The radiance of the old was fading (3:12–18).

3:12–18 Paul did not need letters of commendation because of his firsthand intimacy and its ensuing boldness (3:12) and stability (4:1). Paul’s boldness in speech is elaborated in 3:12–18.
Paul compared his own speaking with the speaking of Moses (3:12–13). But the comparison is really between two ministries, not just two ways of speaking. Skip from 3:13 to 3:18 in order to see that 3:14–17 is an explanatory digression. The “but” of 3:14 is then put in perspective. The continual use of the veil blinds, deafens, and dulls the minds of the people to God’s glory in Christ (see 2:11; 4:4; Rom. 11:7, 25). The Corinthians should have realized the temporary nature of the old covenant’s glory.

In 3:13 Paul explained the purpose of Moses’ veil—to conceal the reality that the glory was fading (cf. Exod. 34:33–35). The “veil” (3:13–18) also had been used to interrupt the people’s vision of God’s glory. Moses put his veil on after he had spoken to the people of Israel (see Exod. 34:29–35). But in the new covenant, the veil is no longer needed (3:16). The glory is given through the Spirit, hidden but powerful (2 Cor. 3:3, 6, 8, 16–18; cf. 1 Cor. 15:45). The Spirit is the new means of covenant ministry. Moses beheld God’s glory and his face was changed temporarily (2 Cor. 3:18; cf. 3:13). New covenant believers behold the glory of the Lord, though imperfectly, and are supernaturally transformed into the same image of glory. The idea of reflection (3:18) best fits the context of Moses’ reflection of glory and Paul’s reflection of the glory in perishable containers.


Discussion question


What do you feel Paul means by saying, "The letter kills, but the spirit gives life?"

Reflection question
Take some time and reflect on verses 16-18. What is in your heart when you read these verses?

week 9 day 5

2 Corinthians 2
http://www.biblegateway.com/passage/?search=2%20Corinthians%202&version=NIV
2:1–4 Instead of another visit, Paul had written a stern letter to correct the believers. This letter may have been lost. Some hold that these verses refer to 1 Corinthians, which certainly contains subject matter that caused Paul grief and sorrow. Paul desired to show love, not judgment (1 Cor. 4:21; 12:20–13:1).

2:5–7 Paul’s last words to the Corinthians, probably in 1 Corinthians, were words of sorrow and correction. One problem that may have given rise to Paul’s severe letter was the failure of the church to deal with the gross immorality Paul had rebuked in 1 Corinthians 5:1–13. Now they had responded, and the sinner had been disciplined. Yet they had failed to forgive and restore the repentant offender. They were to avoid sorrow that overwhelmed the benefits of the discipline.

2:8–11 Excessive discipline is one of Satan’s schemes. Paul exhorted the Corinthians to restore the brother to fellowship and thus prevent Satan from using the situation to his advantage.

2:12–13 Paul mentioned his lack of rest in spirit to reinforce his genuine concern for the Corinthians. After leaving Ephesus, Paul traveled north to Troas, a port city on the Aegean (2:12). There he waited for Titus whom he had sent to Corinth (7:6–7). When Titus failed to arrive, Paul departed for Macedonia where the two were reunited (7:5–7).

2:14–17 From 2:14 to 7:4 Paul launched out into a discussion that contrasts true Christian adequacy of the heart and the superficial adequacy of appearances (5:12). Paul used a number of concepts to illustrate this contrast: heart versus appearance, spirit versus stone, new covenant versus old covenant. Paul’s point in 2:14–17 is that victory in his ministry did not equal news of success from Corinth. In earthly victory or defeat, Paul’s success was gauged by his manifestation of Christ, not human response or acceptance.

The concepts of 2:15–16 lead to the broader concept of adequacy. Paul showed his sincere love toward the Corinthians even in his seemingly erratic itinerary. In 2 Corinthians 2:17 Paul both defended himself and attacked the “many” false apostles in Corinth (11:12–15). Second Corinthians 3:1–7:4 reveals the genuine quality of Paul’s ministry. As Paul corrected the misunderstandings created by his change in itinerary, he provided tremendous insight into his own life, ministry, and motivation.

Discussion and reflection question
What is Paul getting at when he states ‘’ the smell of death” and the “fragrance of life (vs 16)?”

week 9 day 4

Read 2 Corinthians 1

http://www.biblegateway.com/passage/?search=2%20Corinthians%201&version=NIV

Paul’s first letter to the Corinthians was blunt and, to some, may have seemed harsh. It’s clear from the document we call 2 Corinthians that, while Paul’s command that the church discipline the immoral brother was obeyed, a core of hostility to the founding apostle exists. From Paul’s description of his antagonists in chapters 10–13, it appears that “false apostles” from outside have exploited the existing hostility and led a serious anti–Paul rebellion.Scholars actively debate just what contacts Paul had with Corinth between his first and this “second” epistle. Most suppose Paul visited the church after his first letter and later wrote a “severe letter” carried to Corinth by Titus (2 Cor. 2:3–4, 9; 7:8, 12). Titus reported the church’s positive response (2 Cor. 7:5–16). But later Paul heard of new, even more serious problems and so wrote this letter, 2 Corinthians, before he finally visited the church (cf. Acts 20:2–3).

Second Corinthians contains a movingly personal defense by Paul of his apostleship and ministry (1–7), instructions that define the New Testament theology of giving (8–9), and a powerful affirmation of his apostolic authority (10–13). The letter is valuable not only for its insight into Paul’s heart, but also as a guide to anyone who seeks to serve others in a godly, loving way.

1:3–5 The Lord Jesus Christ (1:3) is the medium for comfort and compassion. Paul also became an expression of God’s words of comfort. His comfort had the purpose of being shared with others (1:4). Second Corinthians 1:5 restates and emphasizes the balance between sufferings and comfort. Paul reflected on his recent difficulties in Ephesus (cf. Acts 19:23–41) and on how God had been his comfort. He recognized that God had given him a ministry of giving comfort just as he had received comfort from God.

1:6–7 Paul stressed that even his sufferings were designed to give benefit to the Corinthians. He was building to 2 Corinthians 7 and the full expression of fellowship. His sufferings did not point to weakness and lack of qualification or love—just the opposite. On “patient endurance” (1:6), see 1 Corinthians 10:13. The point is that comfort works simultaneously with suffering.

1:8–11 Here Paul is sharing his experiences of suffering to give a lesson in encouragement. The sharing of Paul’s weaknesses was not idle storytelling. It was the vehicle for sharing comfort. Ignorance is the block to sharing comfort. To hide his weaknesses from the Corinthians would only pander to those who thought weakness equaled disqualification. Part of the affliction Paul had experienced in Asia is recounted in Acts 19:23–41. The focus is on God’s purpose of comfort, not the trouble itself. This was a lesson needed by the readers. Another description of God follows (1:10). Paul’s appreciation for the effectiveness of intercessory prayer (1:11) is evidenced also in Romans 15:30–31; Philippians 1:9; and Colossians 4:12.

1:12–14 Paul’s letters were as honest as his life. Paul desired a mutual appreciation with the Corinthians in the Lord (1:14). He wanted them to join him in boasting in the works accomplished by the Lord, rather than quibbling about the external accomplishments of various people.

1:15–16 While Paul was still in Ephesus, he had written to Corinth and said that he would come soon “if the Lord will let me” (1 Cor. 4:19). Paul’s original travel plans are noted in 2 Corinthians 1:15–16. His plan was to visit Corinth, travel north to Macedonia to gather the collection for the Jerusalem church, and then return to Corinth again to get help for his travel back to Jerusalem. But his plans had changed.

His change from those plans is recorded in 1 Corinthians 16:5–7. Instead of traveling first to Corinth, Paul had gone directly to Macedonia (2 Cor. 2:12–13; Acts 20:1). Now Paul had to defend himself against accusations of insincerity and vacillation.

1:17–22 Paul responded to criticisms about his change in itinerary not defensively, but theologically. His defense was God’s consistency—which Paul followed rigorously—based on God’s faithfulness in the gospel and on the foundation of the character of Christ. Essential to the thrust of the letter are the establishment of the believers by God and the internal pledge of the Spirit in the heart (1:21–22).

1:23–24 The link to the previous section is mutual pride and joy (1:24) in the day of the Lord (cf. 1:14). If joy is to be the future’s aim, it must also be the present’s reality. This explains Paul’s change of plans. He would remain absent as long as possible to ensure mutual joy when present. Because of the highly sensitive situation in Corinth, Paul had to be defensive and careful.
Paul stayed away to spare them grief (1:23) and to share joy later (1:24). This is key to Paul’s ministry. He saw his readers as objects of joy (cf. John 17:13; 1 John 1:4). Paul had made a second visit to Corinth (2 Cor. 13:2), and it had been a sorrowful experience. Now Paul wanted to spare the Corinthians and himself another such sorrowful experience (cf. 2:1–2).

Discussion question
How does a leader who uses his authority according to “worldly wisdom” differ from one who does so by “God’s grace?”

Personal Reflection question
Paul found that intense pressures led him to depend on God all the more (vs 9). How do you respond to intense pressures? Do they deepen your walk with God or drive you away from Him?

week 9 day 3

1 Corinthians 16

http://www.biblegateway.com/passage/?search=1%20cor%2016&version=NIV

16:1–4 The collection to which Paul referred (16:1) was for the believers in Jerusalem (Acts 24:17) who had endured famine and extensive persecution. Paul had instructed the churches of Galatia similarly on his first journey through that region (Gal. 2:10).

16:5–9 The groundwork for some of the problems in 2 Corinthians resulted from this change of travel plans (2 Cor. 1:15–24). Paul’s new plan was to travel from Ephesus across the Aegean to Macedonia, and then travel on to Corinth, where he planned to spend the winter. Paul planned to remain at Ephesus until Pentecost, when travel on the Mediterranean would be safe once again (see note on Acts 27:9).

16:10–12 Although Paul encouraged Apollos (cf. Acts 18:24–19:1) to go to Corinth, the eloquent Alexandrian Jewish believer did not desire to do so at the time. Apollos’s decision may have been based on the leadership problems in Corinth (1 Cor. 1:12).

16:13–18 Paul touched on the key elements mentioned here elsewhere in his letter: be on guard (16:13), love (16:14), and be in subjection (16:15–18). Stephanas, Fortunatus, and Achaicus (16:17) may have brought Paul the letter from Corinth to which he was making this reply (7:1).

16:19–24 The words “holy kiss” (16:20) was an expression of Christian love and fellowship by a kiss on the cheek. In the words of Augustine,

Then, after the consecration of the Holy Sacrifice of God, because He wished us also to be His sacrifice, a fact which was made clear when the Holy Sacrifice was first instituted, and because that Sacrifice is a sign of what we are, behold, when the Sacrifice is finished, we say the Lord's Prayer which you have received and recited. After this, the 'Peace be with you’ is said, and the Christians embrace one another with the holy kiss. This is a sign of peace; as the lips indicate, let peace be made in your conscience, that is, when your lips draw near to those of your brother, do not let your heart withdraw from his. Hence, these are great and powerful sacraments.

The personal hand-written note from Paul (16:21–24) again returns to the overall theme of the letter and Paul’s life—love for the Lord.


Discussion question
In reflecting on 1 Corinthians, what impacted you the most?

Reflection question
read verse 13 and reflect on how you can apply this powerful verse in your life?

week 9 day 2

Read 1 Corinthians 15

http://www.biblegateway.com/passage/?search=1%20cor%2015&version=NIV

The last problem Paul deals with is the confusion of the Corinthians over the doctrine of resurrection. This was particularly confusing to the pagan, for resurrection was a concept totally foreign to Greek thought (cf. Acts 17:16ff.). First Paul establishes the resurrection of Jesus as a historic fact (15:1–11). He then stresses the centrality of resurrection in Christian faith (vv. 12–18), linking it to the conclusion of God’s plan to establish God’s rule through Christ over all things (vv. 19–29). If there were no resurrection there would be no reason for believers to make choices that lead to suffering here and now! (vv. 30–34)

As to how the dead are raised, there are at best analogies. As a seed bursts into new and transformed life, so will we, trading our natural, sinful bodies for imperishable bodies that shine with the beauty of God Himself (vv. 35–49). Every believer will be transformed, and then, death and sin left far behind, we will experience the victory won for us by our Lord Jesus Christ (vv. 50–58).


In studying this chapter you should also take a look at 1 Thessalonians 4:13-18 and Philippians 3:20-21. I have read many books that pertain to the second coming of Christ and the resurrection of the Dead. Each one has there own opinions and differ in how these scriptures are interpreted. (big surprise)

Some theologians might say that the 1 Thessalonians passage would represent the rapture of the church prior to the second coming. Others would describe it as the second coming of Christ and that it represents the resurrection of those who have fallen asleep in Christ and those that are still alive are then changed or transformed into there resurrected bodies.

As I stated early in the study, the United Methodist is pretty silent when it comes to the second coming and the resurrection of the dead. The United Methodist do believe that Christ will come again and of the resurrection of the body. See the Nicene Creed and The Apostles Creed below.

http://gbgm-umc.org/umw/bible/ncreed.html Nicene Creed

http://gbgm-umc.org/umw/bible/apcreed.html Apostles Creed

Let s take a look for a second at 1 Thessalonians 4:15 and 1 Corinthians 15:23. The word “come” is used in both Scriptures. In Greek it is the word parousia, which can be used for coming but most will interpret the word as presence. NT Wright a current day theologian simply says that “ Jesus will be personally present, the dead will be raised, and the living Christians will be transformed.”

There are several schools of thought of what happens when you die. There are some who believe that your spirit will go to heaven, end of story. Others believe that you are asleep until Christ comes and resurrects you. And others believe that once you die you will go to “Paradise” (also known as intermediate heaven) and be with the Lord until judgment day where you will then get resurrected spiritual bodies in the New Earth.

This is a lot to take in I know. I will probably offer a study next year on this subject, if I have enough interest.

Discussion question

John Wesley did not speak much about the resurrection of the dead, but did believe that there is an intermediate heaven. Maybe John Wesley and the United Methodist church have a point not to go too deep into the second coming of Christ and focus on our sanctification and spreading the good news of Christ throughout the world.

What do you think?

Reflection question

What are you focusing on, things that are temporary or things that are eternal?

week 9 day 1

Day 1
Read 1 Corinthians 14
http://www.biblegateway.com/passage/?search=1%20cor%2014&version=NIV

Paul returns to gifts and points out the limitations of tongues. Gifts like prophecy which edify (spiritually build up) the church are more important than tongues (14:1–12), as intelligible speech is more meaningful than unintelligible (vv. 13–19). Unbelievers may be impressed by ecstatic speech. But if they attend a church meeting where everyone speaks in tongues they will conclude “that you are out of your mind.” But if they hear God’s Word in normal speech, they will be convicted and converted (vv. 20–25).

Paul now describes an “ideal” first–century house church meeting. Everyone has something to contribute. No one speaks in a tongue unless someone with the gift of interpretation is present. Two or three “preach” and their message is carefully weighed (vv. 26–32). In weighing the prophet’s message, women remain silent (vv. 33–35). Paul sums up. Tongues must not be forbidden. But exercise of this gift is to be regulated, as the whole service is to be (vv. 36–40).



Discussion question

What is Paul trying to make clear to the Corinthians in this chapter?


Reflection question

The Corinthians presumably were ecstatic or flamboyant spiritually. What excites you spiritually?

week 8 day 5

read 1 Corinthians 13
http://www.biblegateway.com/passage/?search=1%20Corinthians%2013&version=NIV
Paul now shifts his focus from gifts to the “most excellent way” (12:31b) to measure and express spirituality. That way is love, a quality so vital that without it not even the most significant of spiritual gifts can enrich the one who possesses them (13:1–3). And “love” is no abstract, philosophical notion. It is practical, observable, expressing itself in everyday actions and attitudes (vv. 4–7). Even the most significant of spiritual gifts remain limited, their exercise distorted by our own limitations and imperfections (vv. 8–12). Despite this, we can count on faith, hope, and love. But the greatest of the qualities which are foundational in Christian experience is love (v. 13).
It is love that is the measure of a person. It is love that is the measure of true spirituality, of true closeness in one’s relationship with the Lord.


Discussion question
How does love as described in this chapter compare to love as typically defined in our culture?

Reflection question
In looking at the characteristics of the perfect love (vv 4-7), which one of these areas are you the strongest in? What areas need working on?

week 8 day 4

Read 1 Corinthians 12

http://www.biblegateway.com/passage/?search=1+Corinthians+12&version=NIV

12:1–3 The word Paul used for spiritual gifts in 12:1 is literally “spirituals,” that is, “spiritual things or matters.” In 12:4 he used the word “gifts,” a term that is sometimes translated “grace.” Spiritual gifts are God-given abilities for service. Every believer possesses a spiritual gift, but not all possess the same gift. Lists of spiritual gifts are found in Romans 12:6–8 and 1 Corinthians 12:8–10. These gifts are to be used in serving others (1 Pet. 4:10). The problem at Corinth was that certain spectacular gifts were emphasized and people were seeking the spectacular gifts for the sake of personal glory.

12:4–31 Believers are not to exalt one gift and despise another. The divine source of all the gifts determines their equal worth. All gifts are from God and therefore may have differing functions, but all are of equal worth. There is a unity of origin behind the variety of effects. The purpose, not the source, of the gifts is emphasized: the common good (12:7). Note the use of this concept in 6:12; 7:35; 10:23; 10:33. A spiritual gift is the manifestation of the Spirit for the common good. Spiritual gifts are given, not on the basis of merit, but according to God’s sovereign purposes (12:11).

Paul used the human body to illustrate how the church was to function—with a unified diversity of gifts (12:12–26). This takes up the themes of 12:7 (common good) and 12:11 (as he wills). Paul wanted the Corinthians to accept the diversity of gifts given by God. The Corinthian problem was living with this diversity. They sought a false unity that was based on everyone seeking the same gift. Such a quest was not the basis for true unity.

Using the illustration of the human body, Paul described the relation of the gifted believers to one another and to Christ and explained how each was necessary and important. By the baptizing work of the Holy Spirit (12:13), believers were united with the universal body of Christ. The word “baptized” was used metaphorically here and carries the sense of “identification with.” The Spirit is the criterion for identifying God’s gifted people and for evaluating the worth of the gift. The worth is dictated by source, not function (12:15–26). Membership in God’s community is not based on the type of gift he has given.

All members are equal (12:19–26). The nature of the church demands a variety that leads to interdependence and appreciation, not division (cf. 12:14, 20). Some in Corinth had a foot-and-ear complex. They said or were told that they were not important. Others had an eye-and-hand complex. They boasted that they did not need anyone else. But Paul sought to show them that they all needed each other and were given diverse gifts so that they could care for each other (12:25).
Paul applied the illustration of the body to the Corinthian church (12:27–31). In 12:29–30 Paul used a series of rhetorical questions to emphasize the point that God never intended to give the same gifts to all believers. Paul was showing that the function of the spiritual gifts was to express and be driven by the all-encompassing nature of love (12:31). In 1 Corinthians 13 Paul would present a way of life superior to a life spent in seeking and displaying spiritual gifts.


Discussion question

Verses 4-6 indicate that some Corinthians felt certain spiritual gifts were better than others. Have you had this attitude toward other Christians? In yourself?
What spiritual gifts do you have?

For more information about spiritual gifts or to take the assessment go to http://www.umc.org/site/c.lwL4KnN1LtH/b.1355371/k.9501/Spiritual_Gifts.htm

1 Corinthians 11:2-34

http://www.biblegateway.com/passage/?search=1%20Corinthians%2011:2-34&version=NIV

11:2–3 All creation has levels of honor and authority. Within the Trinity, the Father is supreme (cf. 15:23–28). Although the Father, Son, and Spirit are equal in essence and worth, the Son and Spirit carry out different subordinate functions. The Son is under the authority of the Father, and the Spirit is under the authority of the Father and Son. Likewise, God has made male and female of equal worth but has given them different functions. The man has authority over the woman, not because he is better, but because God has given him that function. This is in the context of the biblical times. Is that still relevant today? Should it be? We will continue this subject in Timothy and Colossians.

According to Jewish custom, a bride went bareheaded until her marriage, but when she married, she wore a veil as a sign that she was under the authority of her husband. It is quite probable that both Jewish women and respectable Greek women wore head coverings in public. There were those at Corinth who were not wearing the traditional veil (11:5, 10). Paul, who was otherwise quite careful not to subject new converts to old traditions (Gal. 2:11–14), here ruled that the tradition needed to be followed.
Superior rank and authority does not imply inequality (11:11), for Christ is subordinate to the Father, yet they are equal (John 10:30; 14:9; 5:18).

11:4–6 It is uncertain if Paul was acknowledging the praying and prophesying of women as appropriate and indicating his approval (11:5; cf. 14:34–35; 1 Tim. 2:12). Scholars differ in how they compare this section with 11:33–36. Some see it as addressing the question of female prophesying outside (11:3) or inside (14:33–36) the formal church assembly. Others conclude that the issue of female prophesying, whether in or out of the church (11:3), and the problem of female silence in the assembly, relates to only one specific type of speaking—thoughtless chatter and needless interruptions. But whichever view is taken, this section on head coverings must be seen as an answer to a minor problem, one that could be finally concluded with an appeal to common sense (11:13), the natural order (11:14–15), and church tradition (11:16). Also, this discussion is within the context of “praise” (11:2) rather than “no praise” (“I have no praise for you,” 11:17). The overall point of his argument, however, was that women need to show proper respect for headship as do men. Although the woman was under the headship of the man, that was a subordination of function only and, therefore, maintained the essential equality of male and female. This equality is similar to the way Jesus, though subordinate in his function as servant to his Father, was nevertheless still fully equal to God in essence.

11:7–12 The “angels” (11:10) must refer to the elect angels who know of no insubordination (Col. 1:16; Eph. 1:21). Male and female share essential equality in their origin from God (11:12).

11:13–16 Paul’s appeal to the obvious (11:14) reflected the general principle that throughout the world men wear short hair and women wear their hair long. He appealed to an intuitive general sense that male hair is shorter than female. He was not appealing to nature in the sense of zoology or botany. There are, of course, exceptions, just as the Spartans wore long hair, but tied it up for battle. Paul did not mean that the woman’s hair was provided in place of a head covering and that she needed no veil (11:15). This would render most of the preceding discussion nonsensical. The long hair answers to the need for a covering.

11:17–22 The rest of 1 Corinthians 11 is devoted to the Corinthians’ participation in the Lord’s Supper (cf. Matt. 26:26–29; Luke 22:19). The believers would meet together “in fellowship meals celebrating the love of the Lord” (Jude 1:12), following which they would pass the bread and cup, observing the Lord’s Supper (11:20). Unfortunately, many of the Corinthians were intent on getting filled up, overindulging in food and drink, rather than sharing in spiritual fellowship.

11:23–26 Paul emphasized the importance of remembrance (11:25–26), the essence of which is personal conformity to the body and blood of Christ. This relates to the problem in Corinth. They tended to misuse the body and avoid conformity to Christ and the shedding of his blood on the cross. The new covenant (11:25; Jer. 31:31–34; Ezek. 36:25–28; Heb. 8:6–13) amplifies and confirms the blessing promises of the Abrahamic covenant (Gen. 12:3). It also promises
regeneration and the forgiveness of sin through faith in Christ and his sacrificial death for sins. The Lord’s Supper is a dramatic sermon that looks back to Christ’s death and forward to his return. In addition to remembrance, it calls all believers to actually participate in Christ’s death and resurrection (11:26; cf. Matt. 26:29).

11:27–34 Paul warned the Corinthians against profaning Christ’s person and work by partaking in the Lord’s Supper in an unworthy manner—with unconfessed sin (11:27). Christ was potently present to judge the snobbish and hasty eaters of the Lord’s Table. Paul had other items to address, but he would wait to handle them in person (11:34; 4:18–21). But the next item could not wait—the issue of spiritual gifts was doing too much damage to the church and its witness to unbelievers.

Discussion question

What is your impression of the passage from 11:2-16? Should Christians today be concerned about how they appear in public?

Personal Reflection

How does the Lord’s Supper affect you? How should it affect you? What can you do to help prepare yourself for the next time you receive the Lord’s Supper?

For more information about Holy Communion go to http://www.gbod.org/worship/thisholymystery/default.html