Paul and Timothy finished 2 Corinthians 1:7 on the theme of suffering and God comforting during times of suffering. They continue on the topic of suffering, but then transition into discussing life and death.
Life and Death
Read 2 Corinthians 1:8
“we do not want you to be ignorant”: This expression served two purposes. It let the Corinthians know that they were receiving new information. (See other variations of this expression in Romans 1:13, 11:25; 1 Corinthians 10:1, 12:1; and 1 Thessalonians 4:13). It also let them know that what followed that expression was important.
“of the affliction”: The ESV translates the Greek huper as “of.” And we would expect Paul and Timothy say tell them “of” or “about” their affliction. But they used the genitive form, which means “on behalf of” or “for the benefit of.” Paul and Timothy were doing more than passing on information. Because the Corinthian Christians would now know of their “affliction,” then then could do something for the benefit of their affliction. Paul and Timothy answer what that is later in verse 11.
- What was the affliction that Paul and Timothy suffered in Asia?
- How did the affliction affect them?
Read 2 Corinthians 1:9
- Because of the affliction, in whom did Paul and Timothy trust all the more? Discuss.
“had received the sentence of death”: “had received” is a perfect, active verb form of the Greek word exo. This means that what happened in the past was still affecting them in the present. Because “the sentence of death” was still upon them, their need to rely on God was also ongoing.
“But that was to”: Greek, hina, meaning “so that.” Behind the affliction, Paul and Timothy see God working through that, so that they would rely on Him all the more. Instead of blaming God, they see God working through the events in their lives for their eternal good.
- What act God will carry out? (vs. 9b)
Read 2 Corinthians 1:10
- How will God deliver us [Paul and Timothy] “from such a deadly peril”? (vs. 9)
Read 2 Corinthians 1:11
“You also must help”: The ESV begins this verse with an imperative, a command: “must.” This is a mistranslation; it begins with a present-tense participle, connecting it to verses 8-10: “…joining in.”
“blessing”: The Greek text does not have “blessing” (eulogia or, perhaps, makarismos) but “gift” (charisma). Again, this isn’t simply a difference in translation but a mistranslation! The focus is on that which is given, not on what the Corinthians will give (eulogia) or their happiness (makarismos).
Pastor’s translation of 2 Corinthians 1:11:
“… joining in the Prayer for us, so that by many persons thanksgiving might be made for us for the gift given to us through [those] many.”
“The Prayer”: What our English translations often leave out is the specific expression, “the Prayer.” The definite article in the Greek (“the”) changes the meaning from prayer in general to formal prayers during certain times of the day or congregational worship.[1]
We also find that verse 11 has a chiasm, showing where the emphasis is in that verse.
As Paul and Timothy earlier brought up 1) suffering and 2) comfort and deliverance as a preview of what they would cover later, they also give a preview in these verses. They will later delve into the topic of life and death in 2 Corinthians 2:14-16, 4:10-12, 5:14-15, 6:9, and 13:4.
Paul and Timothy’s Boast
Read 2 Corinthians 1:12
- What was the testimony of Paul and Timothy’s consciences?
“simplicity”: Greek, aplotas, a sincerity with a singleness of mind and heart. This idea plays a significant role later in this epistle (2 Corinthians 8:2; 9:11, 13; 11:3).
“godly sincerity”: Greek, heilikrineia, a sincerity based on pure motives. The ESV then translates the noun, “God,” connected to “sincerity” adjectivally—explaining what kind of sincerity Paul and Timothy had. Your pastor sees the noun, “God,” as a noun, explaining the source of such sincerity: “from God.” Paul and Timothy will say as much explicitly a few words later.
“Earthly wisdom”: literally, “wisdom of the flesh.” This denotes what belongs to the realm of our fallen flesh, not the Spirit of God.
- What does “earthly wisdom” or “wisdom of the flesh” not describe about Paul and Timothy?
- Instead, how were Paul and Timothy able to conduct themselves?
- What does this say about our sanctification?
Excursus: God’s Grace in our Sanctification (Living a Holy Life)
When we think of God’s grace (charis), we normally think of it as part of our justification: “For by grace you have been saved…” (Ephesians 2:8). But God in His grace does more than save us—He also enables us to live holy lives. That’s how Paul and Timothy used charis in 2 Corinthians 1:12.
We find many examples of God’s grace coming to His people, so they may live as His holy people. In this excursus, we only look at some of the examples that Paul authored or co-authored.
Romans 12:6: We have different gifts (charismata), according to the grace (charis) given to us.
The grace of God is why we have the various talents and abilities that we have, which are gifts that we use in our daily lives, doing what God has given us to do.
2 Corinthians 1:12: …we have conducted ourselves with single-minded sincerity and pure motives, not by wisdom of the flesh but by God’s grace (charis).
Paul and Timothy’s ability to live in such a way was not based on the abilities they had in their fallen flesh but because of God’s grace.
2 Corinthians 8:1-4: We [Paul and Timothy] want you [the Corinthian congregation] to know, brothers, about God’s grace (charis) that was given to the churches of Macedonia. Despite their severe ordeal of suffering, their abundant joy and deep poverty overflowed into the wealth of their generosity. I [Paul] testify that, on their own, according to their ability, and even beyond their ability, they earnestly pleaded with us for the grace (charis) of participating in this service to the saints [at Jerusalem].
From God’s grace, the Macedonian Christians were able to “grace” the Jerusalem Christians during their time of need. This was based on God’s grace and, yet, they did this “on their own.” Our life of holiness grows from God’s grace to us and for us, and yet, we are “participating” with God in what we do.
2 Corinthians 9:8: God has the power to make every grace overflow to you, so that in every way, having all that you need, you will overflow in every good work.
The “grace of God” supplies us with what we need, so we may abound in good works.
Our Lutheran Confessions state:
As soon as the Holy Spirit has begun His work of regeneration and renewal through the Word and the Holy Sacraments, we can and should cooperate through His power, even though we still do so in great weakness. This cooperation does not come from our fleshly, natural powers, but from the new powers and gifts that the Holy Spirit has begun in us in conversion. [Formula of Concord, Solid Declaration, Article II, paragraph 65]
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Read 2 Corinthians 1:13-14
- What do Paul and Timothy mean when they say, “We are not writing to you anything other than what you read and acknowledge”?
- On the Last Day, if the Corinthian Christians can boast in Paul and he in them, what does that mean in relation to being found in Christ on that Day?
The Apostolic Word is God’s “Yes” to His People
Read 2 Corinthians 1:15-18
Earlier, Paul had planned to visit Corinth, passing through Macedonia (1Corinthians 16:5-7). However, most like based on Timothy’s report after he delivered 1 Corinthians, Paul felt compelled to visit them immediately. That became Paul’s tear-filled visit (2 Corinthians 2:1, 5), when he then planned to visit Corinth at another time, meaning twice (1 Corinthians 1:15-16). But Paul only visited once. In a letter following that tear-filled visit (now lost), Paul also said that he planned to travel directly from Ephesus to Corinth; instead, he traveled through Macedonia (2 Corinthians 2:12-13). Some in Corinth saw these changes on Paul’s part as vacillation.
Read 2 Corinthians 1:19-20a
- If someone is in Christ, then what is God’s ongoing disposition toward him? (vs. 19)
- Who fulfills all of God’s promises?
- What word in verse 20 lets us know how we benefit from Jesus’ fulfillment of God’s promises?
Read 2 Corinthians 1:20b-22
The letter now switches back to “we” (Paul and Timothy).
- In Christ, what does God do between the pastor and congregation?
- Who is the “us” at the end of verse 21?
Grammatically, the “us” in 2 Corinthians 1:21b-22 could be Paul and Timothy – or – Paul, Timothy, and the Corinthian congregation. Based on the historic Church’s understanding of these two verses, your pastor holds that the “us” refers to all Christians, not just pastors.
- What did God do for “us” and put on “us,” which was part of His “yes” to us in Christ?
Next Week: We will look, in depth, on this “anointing and sealing,” since it looks to be important.
Click here to go to Lesson 3, an Excursus on Confirmation.
[1] See Timothy Thorton’s article, “Continuing Steadfast in Prayer—New Light on a New Testament Phrase,” in Expository Times, Volume 83 (1971), pgs. 23-24. See also The Jewish Manumission Inscriptions of the Bosporus Kingdom by Elizabeth L. Gibson, pg. 138. The Beginnings of Christianity, Volume 4 by James H. Ropes, Henry J. Cadbury, and Kirsopp Lake, pgs. 10-11, also mentions this.
