2 Coríntios 1
Ray Stedman · Citado em PreceptAustin
2 Coríntios 1
Stedman: 4 Reasons why believers experience sufferings: 1) First, it hurts because that is the way you discover what God can do. How are you ever going to find the comfort of God, the strengthening of God, if you are not under any pressure or stress? It takes that to discover what God can do, and God will keep on sending it until you begin to understand that, and begin to count on him, and find the release from within that he provides. Do not try to run from it -- like everybody else is doing. Face up to it, and do as Paul does, by seeing these as opportunities to understand and experience anew the strengthening of God. . . 2) Your sufferings are not sent for you so much as they are for someone who is watching you, and seeing how you handle the pressure that you are going through. . . 3) One of the major reasons God sends us suffering is to break the stubborn spirit of self-will within us that insists on trying to work it all out by our own resources, or run to some other human resource, or in some way refuse to acknowledge that we need divine help. . .I struggle sometimes. I do not want to pray about a certain matter because, if I pray about it, that is admitting that I cannot handle it myself. Paul must have struggled the same way. Here is this mighty apostle, who so plainly and clearly understood the principles of how God operates, and still he had to be put through a time of testing like this that he might again learn not to rely on himself. Here is this mighty apostle, who so plainly and clearly understood the principles of how God operates, and still he had to be put through a time of testing like this that he might again learn not to rely on himself. You read the story of Saul of Tarsus, that brilliant young Pharisee, and you see a self-reliant young man who is confident that he has got the world by the tail and there is nothing he cannot do with that brilliant mind, that ability and logic, that strong, powerful personality. He felt he could handle anything, and again and again God had to break that, to put him in circumstances he could not handle, that he might learn not to rely on himself, but "on God who raises the dead," the God for whom no cause is ever hopeless, who can bring life out of death. That is the major reason, I think, for suffering. It is the pressure that is designed to destroy our determined stubbornness. But do you see how Paul comes to a knowledge of the true Christian lifestyle? God delivered us -- in the past; He is delivering us -- in the present; He will deliver us -- in the future. Paul has learned to trust God to take him through whatever life throws at him, no matter what it is. Now that is a Christian lifestyle. It is about time that some of us Christians quit acting like the world around us, constantly complaining, and murmuring, and griping about everything that comes our way. We should see these as opportunities to display an alternative lifestyle, and release in our own lives a quiet power that will keep our hearts at peace, because we know that an adequate God is handling the situation; he will take us safely through. 4) Once again, suffering is sent to us to show us that we are not individuals living all alone in life. We are members of a family, we are members of a Body, and we need each other. When you have a difficulty or a trial, share it with others so that they can pray with you, for many prayers will bring great deliverance. (Why Does It Hurt So Much?) Rick Renner - The Dead-End Places Of Life 2 Corinthians 1:9 Although we don't like to admit it, we all occasionally run into dead-end places in our lives where we don't know what to say, what to do, where to turn, or even how to pray. Sometimes it seems like we've hit a dead-end—in other words, it seems like everything is finished, over, and done with! If you've ever been in a place like this, you know what a hard place this can be! Through these kinds of experiences, you and I discover that in our own strength, we are no match for some of life's problems. That's why we must learn to depend on the power and wisdom of God! The apostle Paul tells us that he, too, went through this kind of learning experience when he found himself face-to-face with life-threatening situations in his own ministry. In Second Corinthians 1:9, he says, "But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead." Paul was definitely at one of those dead-end places that we're talking about today. In fact, the situation he faced was so acute that he compared it to a sentence of death. That's dramatic language! Notice the word "sentence" in the verse above. It is taken from the Greek word krino. This word krino normally refers to a jury who just handed down their final sentence in a court of law. You could say that the word krino denotes a verdict or a sentence pronounced as the result of a court trial. After all the evidence is presented and the judge has examined all the facts, a final verdict is issued by the court. This is exactly the word that Paul uses in this dramatic verse. In using such a word, Paul is telling us that so much evidence and so many problems were stacked up against him and his companions, by all appearances it looked like there was no way for them to escape or even to survive. It looked like they had hit a dead-end; everything for them seemed to be finished, over, and done with! ▪ Have you ever had a time in your life when it looked like it was the end of the road for you and your dreams? ▪ Did you think there was no way out? ▪ Did it look like there were so many problems stacked against you that you'd never survive what you were facing? This is precisely what Paul must have felt when he was facing overwhelming problems in Asia. He used the Greek word krino to let us know that as far as he was concerned, there was only one possible outcome for his life—death! In essence, Second Corinthians 1:9 could be translated: "As far as we were concerned, the final verdict was in, and the verdict demanded our deaths...." But in spite of how it looked, Paul didn't die, nor did he fail at fulfilling the job God had given him. It may have looked like it was the end of the road, but it was really the beginning of a new supernatural flow of divine power into Paul's life. That's why he went on to say that through it all, he learned not to trust in himself, but in God who raises the dead. Paul had been under such intense pressure that he felt death was unavoidable. Then right from the midst of this horrible situation, God's power was released and Paul was rescued! Paul said it was as if he and his companions had been raised from the dead. When you don't know what else to do and when you have no one else to turn to, that's usually when God's resurrection power begins to operate in you to the greatest measure! You see, there's no such thing as no hope. As long as there is a loving Heavenly Father you can call on, there is still hope for you! If you learn to rely on Him, that dead-end place in your life that you're facing right now can become a new beginning! So call out to your Heavenly Father right now. Expect Him to release His resurrection power on your behalf to turn your dead-end situation around! MY PRAYER FOR TODAY Lord, I have found that in my own strength, I am no match for life's problems. I thank You for revealing this to me today. From this day forward, please help me turn to You immediately when I come up against a dead-end place in my life. I ask You, Lord, to help me fully surrender each of these areas to You so You can have full access to them and raise them, one by one, from the dead. Please show me Your life-giving power today. I pray this in Jesus' name! MY CONFESSION FOR TODAY I confess that God's resurrection power is released on my behalf to turn all dead-end situations in my life around! I do not trust in my own efforts or human thinking but in God and His life-giving power. I choose to partake of this power today by releasing every dead-end place to the Lord. I trust Him to perfect that which concerns me, and I look to see His power made manifest this day in my life! I declare this by faith in Jesus' name! (Sparkling Gems From The Greek) When The Journey Gets Tough In August 2009, Blair and Ronna Martin lost their energetic 9-year-old son Matti when he was dragged to his death by a family cow. I had a chance to meet this Kenai, Alaska, family and share in their grief. And I know how tough this tragedy has been for them. I also know that they are seeking God’s care and comfort for their pain. An observation made by Matti’s mom is valuable for anyone walking through one of life’s valleys. During one of her down times, Ronna was reading 2 Corinthians 1:9, which says that “we should not trust in ourselves but in God who raises the dead.” She felt as if Jesus were telling her, “Ronna, I know the journey has been too much for you, and you are bone-weary. Do not be ashamed of your exhaustion. Instead, see it as an opportunity for Me to take charge of your life.” When life’s journey gets so difficult That it feels too much to bear, Just remember, we don’t walk alone— Our almighty God is there. —Sper The storms of life remind us to take shelter in the loving arms of our Savior. A WOMAN with a beautiful singing voice took lessons for several years from an outstanding teacher. Although she learned to sing every note perfectly, her performances were cold and mechanical. One day her teacher told her: "My dear, I have taught you all I know; yet you lack one thing that I cannot supply. Something will have to come into your life that will break your heart. Only then will you be able to sing with feeling!" Sir Malcolm Sargent (1895-1967), the outstanding orchestra conductor, found this principle to be true in his own life. Early in his career he battled tuberculosis. After he regained his health, his thirteen-year-old daughter was stricken with polio. One night, as he was about to conduct Handel's Messiah, he was handed a note that read, "Your daughter Pamela is dying." With tears in his eyes, he directed the orchestra and choir through such tender passages as "Comfort ye, comfort ye My people." Not only did he find strength from God's Word set to music, but his sorrows produced in him a deep feeling that flowed through his conducting. Life may hold bitter experiences for us, but God can use them to help us understand the suffering that others go through and to minister to their needs. The Fellowship Of The Cross We had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead. —2 Corinthians 1:9 Today's Scripture: 2 Corinthians 1:3-11 In J.R.R. Tolkien’s fictional The Lord of the Rings, a simple, good-hearted hobbit by the name of Frodo Baggins is entrusted with a dangerous mission. Together with a group called the Fellowship of the Ring, he must defeat the forces of evil by returning a magic gold ring to the fires of Mount Doom from which it was forged. Along the way, evil stalks Frodo. Battles are lost. Friends die. Reflecting on such tragedies, Frodo confides in his wise friend Gandalf, “I wish the ring had never come to me. I wish that this had never happened.” Gandalf replies, “So do all who live to see such times. But that is not for them to decide. All you must decide is how to use the time that is given to you.” In the “fellowship of the cross,” a servant of Christ is also tested. Like Paul, we may feel crushed under the weight of circumstances (2 Cor. 1:3-11). The path seems too steep to climb. We wonder if there is a dawn beyond the darkness. Though we may not choose our circumstances, we do choose whether to trust God (2 Cor. 1:9). Through the fellowship of the Son and the enablement of the Spirit, we can carry out our mission for God (1 Cor. 1:9; John 16:13). Then in fellowship sweet, we will sit at His feet Or we’ll walk by His side in the way; What He says we will do, where He sends we will go— Never fear, only trust and obey. —Sammis You can trust God in the dark as well as in the light. Fragile Existence We should not trust in ourselves but in God. — 2 Corinthians 1:9 Today's Scripture: Job 1:8-22 The geological features at Yellowstone National Park fascinate me. But when I walk among the geysers, I’m aware of how close I am to danger. I am walking atop one of the largest, most active volcanoes in the world. When I read the book of Job, I feel as if I’m walking through Yellowstone on a day when the volcano erupts, exploding the earth’s fragile crust and bringing disaster. Like tourists at Yellowstone, Job was enjoying life. He was unaware that only a hedge separated him from disaster (Job 1:9-10). When God removed that hedge and allowed Satan to test Job, his life exploded (vv.13-19). Many believers live in circumstances where it seems as if God, for some reason, has removed His hedge of protection. Others, also for reasons unknown, live in relative calm, seemingly unaware of their fragile existence. Like Job’s friends, they assume that nothing bad will happen unless they do something to deserve it. Though darker, rougher, grows the way And cares press harder day by day, With patience in His love I’ll rest, And whisper that He knoweth best. —Pentecost God’s love still stands when all else has fallen. God's Opportunity We should not trust in ourselves but in God. -—2 Corinthians 1:9 Today's Scripture: 2 Corinthians 1:3-11 We usually think of “opportunity” as our own chance to take a significant step ahead in life. We love the idea of an open door or a favorable moment to seize the chance of a lifetime. But do we ever think of opportunity from God’s perspective? Pastor Browning Ware has written: “Our worst circumstances may be God’s best opportunity to bring new meaning to our lives.” J. B. Phillips said something similar: “Man’s extremity is God’s opportunity.” This principle was true in the apostle Paul’s life, and I suspect it’s true in our experience as well. In his second letter to the believers in Corinth, Paul recalled a time when he and his companions were under great pressure, far beyond their ability to endure. They even thought they were going to die (2 Cor. 1:8). But Paul said that during those troubled times they learned to put their trust not in themselves “but in God who raises the dead” (v.9). As you look at your life, do you recognize the opportunities for God to teach you? It may be during times of hurt or great loss; or maybe you’ve come to the end of yourself and given up hope. When troubles come into your life That seem too much to bear, Give God the opportunity To show His love and care. —Sper God uses our setbacks to move us ahead. The Power Of Weakness I can do all things through Christ who strengthens me. — Philippians 4:13 Today's Scripture: 2 Corinthians 1:3-11 I received a letter from a woman who read about the way I had learned to live a life dependent on God. She was challenged as she read that Christ’s strength was manifested through my weakness, particularly when I started a Bible study while recovering from a nervous condition. She read about my trembling hands, and how my neighbors were encouraged to admit their own weaknesses and to depend on Christ as they saw me learning to do. She wrote, “I laughed and cried as I read your story. I feel deeply encouraged that God can use me, even though I feel weak.” We may think that we attract others to Christ more effectively through our strengths than through our weaknesses. But the Lord used trouble and weakness in the apostle Paul’s life to teach him to rely on God’s power (2 Corinthians 1:9). He testified, “When I am weak, then I am strong” (2 Cor 12:10). God uses weakness to reveal His great sufficiency; So if we let Him work through us, His power we will see. —Sper To experience God's strength, we must first admit our weakness. 2 Corinthians 1:10 Who delivered us from so great a peril of death, and will deliver us, He on Whom we have set our hope. And He will yet deliver us, NEB if you will co-operate by praying for us. Then, with so many people praying for our deliverance, there will be many to give thanks on our behalf for the gracious favour God has shown towards us. NJB Your prayer for us will contribute to this (WHAT? OUR DELIVERANCE/RESCUE), so that, for God’s favour shown to us as the result of the prayers of so many, thanks too may be given by many on our behalf. The Message You and your prayers are part of the rescue operation—I don’t want you in the dark about that either. I can see your faces even now, lifted in praise for God’s deliverance of us, a rescue in which your prayers played such a crucial part. KJV 2 Corinthians 1:10 Who delivered us from so great a death, and doth (present tense) deliver: in whom we trust that he will yet deliver us; NET 2 Corinthians 1:10 He delivered us from so great a risk of death, and he will deliver us. We have set our hope on him that he will deliver us yet again, BGT 2 Corinthians 1:10 ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται, NLT 2 Corinthians 1:10 And he did rescue us from mortal danger, and he will rescue us again. We have placed our confidence in him, and he will continue to rescue us. ESV 2 Corinthians 1:10 He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again. NIV 2 Corinthians 1:10 He has delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will continue to deliver us, GNT 2 Corinthians 1:10 ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς καὶ ῥύσεται, εἰς ὃν ἠλπίκαμεν [ὅτι] καὶ ἔτι ῥύσεται, YLT 2 Corinthians 1:10 who out of so great a death did deliver us, and doth deliver, in whom we have hoped that even yet He will deliver; ASV 2 Corinthians 1:10 who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; CSB 2 Corinthians 1:10 He has delivered us from such a terrible death, and He will deliver us. We have put our hope in Him that He will deliver us again MIT 2 Corinthians 1:10 He rescued us from so terrible a death. The one in whom we hope will deliver us in the future NRS 2 Corinthians 1:10 He who rescued us from so deadly a peril will continue to rescue us; on him we have set our hope that he will rescue us again, AMP [For it is He] Who rescued and saved us from such a perilous death, and He will still rescue and save us; in and on Him we have set our hope (our joyful and confident expectation) that He will again deliver us [from danger and destruction and draw us to Himself], The Living Bible And he did help us and saved us from a terrible death; yes, and we expect him to do it again and again. MaceNT He delivered us from so great a death and does deliver us. In Him we trust that He will still deliver us, 1Sa 7:12 17:37 Job 5:17-22 Ps 34:19 Isa 46:3 Ac 26:21 2Ti 4:17 2Pe 2:9 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages: Romans 15:30-31+ Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, 31 that I may be rescued (rhuomai) from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints; DELIVERANCE IN THREE TENSES How can we learn this great truth that God delivers His children if we never encounter trials, afflictions, adversities, etc, out of which He might supernaturally deliver us? Next time the trial/test comes, don't fight it. Submit to it. Yield to God's Spirit. Cling to Him. And wait on Him. And ask others to pray for you, so they can participate in the miracle and be encouraged by the greatness of our God, giving Him thanks and all the glory. Amen! Who delivered (rescued) us from so great a peril of death, and will (NRSV - will continue to) deliver (rescue) us - God had delivered in the past and was fully capable of delivering in the future. Past rescues, present preservation, and future deliverance. While Paul seems to have a particular event in mind, possibly his stoning at Lystra, where they supposed him to be dead (Acts 14:19+), there is of course the sense that Paul and his companions had all been "delivered (rhuomai) from the domain of darkness, and transferred to the kingdom of His beloved Son, in Whom we have redemption, the forgiveness of sins." (Col 1:13-14+). (Read Ro 8:38–39+) THOUGHT - Deliver (rhuomai) is used in three tenses - first in aorist, second in present tense (in Textus Receptus, not Nestle-Aland, cf 2Co 1:10NRSV), third in future tense. What a glorious truth that our Deliverer has delivered us from the domain of darkness in the past (Col 1:13 - rescued us = rhuomai), is presently daily delivering us from our adversaries (cf Mt 6:13 - deliver us = rhuomai) and one day will finally and fully deliver us out of this wretched world (1 Th 1:10 - rescues us = rhuomai) and into his glorious presence, forever and ever. Amen! Paul Apple adds that "Deliverance is God’s Specialty - (1) Testimony of Deliverance in the Past “who delivered us from so great a peril of death” (2) Hope of Deliverance in the Present “and will deliver us, He on whom we have set our hope.” (3) Confidence of Deliverance in the Future “And He will yet deliver us.” Broomall has an insightful comment writing that "The use of out of (ASV) rather than from is justified by the fact that the Greek here uses ek, "out of," rather than apo, "from." Paul actually went through and triumphantly came "out of" the trouble here described (cf. Ro 8:35-39; also Ps 66:12; 69:14; 144:7). The descriptive so great (cf. its use in Heb 2:3; Jas 3:4; Rev 16:18) reveals the utter magnitude of this trial. Paul's deliverance was (1) a wonderful providence—Who delivered us; (2) a sure prophecy—and will deliver (asv); (3) a bright promise—on whom we have set our hope that he will also still deliver us (asv). (2 Corinthians 1) And so in some of the last recorded words of Paul, we hear his testimony of the power of God to rescue him.... the Lord stood with me and strengthened me, so that through me the proclamation (OF THE GOSPEL) might be fully accomplished, and that all the Gentiles might hear; and I was rescued (rhuomai) out of the lion’s mouth. The Lord will rescue (rhuomai) me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen. (2 Ti 4:17-18+). He on Whom we have set our hope - Only God is "the God of hope" (Ro 15:13+), the great God Who alone can give eternal hope to dying men. Set our hope is in the perfect tense indicating past completed action with continuing effect. In other words, the certainty of divine hope fueled present actions, even if those actions resulted in afflictions and death! God delivered us -- in the past; He is delivering us -- in the present; He will deliver us -- in the future. (HALLELUJAH!) --Ray Stedman And He will yet deliver (rhuomai) us - This is Paul's only use of the great verb rhuomai in this epistle but here we encounter it three times in one passage! The same verb is used by Peter to describe God's rescue of righteous Lot living in an unrighteous environment, Peter writing ""if He rescued (rhuomai) righteous Lot, oppressed by the sensual conduct of unprincipled men...9 then the Lord knows how to rescue (rhuomai) the godly from temptation, and to keep the unrighteous under punishment for the day of judgment (2 Pe 2:7, 9+). One thinks also of the 3 Hebrew boys who God rescued in, through and from the fire. If you have not read the old, old story in a while, take a moment and be encouraged by these three men who stood strong in their faith in their Strong God. The context is Nebuchadnezzar's decree that they must "bow or burn!": Shadrach, Meshach and Abed-nego replied to the king, “O Nebuchadnezzar, we do not need to give you an answer concerning this matter. 17 “If it be so, our God Whom we serve is able to deliver (Lxx - exaireo - rescue) us from the furnace of blazing fire; and He will deliver (Lxx - exaireo - rescue) us out of your hand, O king. 18 “But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.” 19 Then Nebuchadnezzar was filled with wrath, and his facial expression was altered toward Shadrach, Meshach and Abed-nego. He answered by giving orders to heat the furnace seven times more than it was usually heated. 20 He commanded certain valiant warriors who were in his army to tie up Shadrach, Meshach and Abed-nego in order to cast them into the furnace of blazing fire. 21 Then these men were tied up in their trousers, their coats, their caps and their other clothes, and were cast into the midst of the furnace of blazing fire. 22 For this reason, because the king’s command was urgent and the furnace had been made extremely hot, the flame of the fire slew those men who carried up Shadrach, Meshach and Abed-nego. 23 But these three men, Shadrach, Meshach and Abed-nego, fell into the midst of the furnace of blazing fire still tied up. 24 Then Nebuchadnezzar the king was astounded and stood up in haste; he said to his high officials, “Was it not three men we cast bound into the midst of the fire?” They replied to the king, “Certainly, O king.” 25 He said, “Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods!” 26 Then Nebuchadnezzar came near to the door of the furnace of blazing fire; he responded and said, “Shadrach, Meshach and Abed-nego, come out, you servants of the Most High God, and come here!” Then Shadrach, Meshach and Abed-nego came out of the midst of the fire. 27 The satraps, the prefects, the governors and the king’s high officials gathered around and saw in regard to these men that the fire had no effect on the bodies of these men nor was the hair of their head singed, nor were their trousers damaged, nor had the smell of fire even come upon them. 28 Nebuchadnezzar responded and said, “Blessed be the God of Shadrach, Meshach and Abed-nego, who has sent His angel and delivered His servants who put their trust in Him, violating the king’s command, and yielded up their bodies so as not to serve or worship any god except their own God. (Daniel 3:17-28+) Set...hope (1679)(elpizo from elpis = hope, absolute assurance of future good) means to look forward with confidence to that which is good and beneficial. To express desire for some good with the expectation of obtaining it. It describes actively, patiently waiting for God's fulfillment of what He has promised. Delivered (4506) rhuomai from rhúo = to draw, drag along the ground) means to draw or snatch to oneself and invariably refers to a snatching from danger, evil or an enemy. This basic idea is that of bringing someone out of severe and acute danger, and so to save, rescue, deliver, preserve. Rhuomai emphasizes greatness of peril from which deliverance is given by a mighty act of power. In the NT rhuomai is always associated with God as the Deliverer and with a person as the object of His deliverance. Rhuomai was used in a secular writing to describe a soldier going to a wounded comrade on the battlefield and carrying him to safety (he runs to the cry of his comrade to rescue him from the hands of the enemy) (Godet) This verb rhuomai reminds me of the great Fanny Crosby hymn Rescue the Perishing Rescue the perishing, care for the dying, Snatch them in pity from sin and the grave; Weep o’er the erring one, lift up the fallen, Tell them of Jesus, the mighty to save. In another famous hymn we encounter the idea of rescue… Come, Thou Fount of Every Blessing Come, Thou Fount of every blessing, Tune my heart to sing Thy grace; Streams of mercy, never ceasing, Call for songs of loudest praise. Teach me some melodious sonnet, Sung by flaming tongues above. Praise the mount! I’m fixed upon it, Mount of Thy redeeming love. Here I raise my Ebenezer; Here by Thy great help I’ve come; And I hope, by Thy good pleasure, Safely to arrive at home. Jesus sought me when a stranger, Wandering from the fold of God; He, to rescue me from danger, Interposed His precious blood. The three appearances of Christ in Hebrews 9:24-28+ are connected with the three aspects of the great Salvation of our Lord, the past, the present, and the future. PAST - "He has been manifested to put away sin by the sacrifice of Himself." (Heb 9:26)— Redemption PRESENT - "Now to appear in the presence of God for (HUPER) us" (Heb 9:24)—Intercession FUTURE - "He shall appear the second time without sin unto salvation" (Heb 9:27) —Transformation This threefold deliverance corresponds with the threefold character of Christ, as Prophet, Priest, and King. Three Tenses of Salvation - Three Divine Deliverances Justification/Past Deliverance - Titus 3:5+; 2 Ti 1:9+; Eph 2:8+ Sanctification/Present Deliverance Glorification/Future Deliverance
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Stedman comments on Paul's pattern and how he "calls God the "Father of mercies and God of all comfort." He sees God's hand as having sent these very things into his life, therefore he never prays to have them removed so that he might escape from them (ED: YOU MAY WANT TO READ THAT AGAIN!). He sees them as opportunities for the release of the strength of God. (Why Does It Hurt so Much?)
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Stedman - I think the older you grow as a Christian the more this becomes true. Your sufferings are not sent for you so much as they are for someone who is watching you, and seeing how you handle the pressure that you are going through. Older Christians easily forget that younger Christians are watching them all the time. When we give way to complaining and murmuring about our circumstances we are teaching these younger Christians, teaching them as if we sat down with them and waggled our fingers at them, that God is faithless, that the Scriptures are not true, that we can get no adequate support for what we are going through. When we have sufferings sent to us they are often sent so that others watching us will know that they can be sustained. That is what Paul says to this church. "When I suffer," he says, "it is for your comfort; it is that you might see what God can do, and, what he can take me through, he can take you through. Therefore, as you watch me, you will see how to handle this." (Why Does It Hurt so Much?)
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Stedman - The strengthening is exactly equal to the pressure. That is a Christian lifestyle; that is what every Christian ought to be able to experience. "Well," you say, "I know all about that. I've tried that many times and it doesn't work for me. It works for you; it works for all the others I talk to, but it won't work for me." I am always amazed at how many Christian exceptions go to church! I remember one minister who had a secretary who was always cheerful no matter how much she was going through. He said to her one day, "I wish I had your faith and optimism." She replied, "Well, you would if you'd read your Bible right." "What do you mean?" he said. "I read it in Greek and in English." She said, "Well, you don't read it right, because Paul says, 'Glory in tribulation.' Now g-l-o-r-y doesn't spell growl," she said. "When you get tribulations you growl, you just complain all the time, but Scripture says glory in tribulations, welcome them as challenges, as opportunities, as occasions to discover the strengthening of God." (Why Does It Hurt so Much?) Mike Andrus - God’s comfort is equal to the trial. Verse 5 says, “For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows.” There’s a one-on-one relationship between suffering and comfort. The comfort and strengthening He provides is exactly equal to the pressure we will experience, Paul seems to be saying here that God allows us to suffer because of our identification with Jesus Christ. If we are following Him and serving Him, we will encounter hardships, just as He did. Jesus himself told us, “If they persecuted me, they will also persecute you” (John 15:20) Paul spoke about sufferings several times in this letter - see 2Co 4:10-11+ and 2 Cor 11:23-30+. Note suffering is not singular but plural, which reminds me of the words of Paul and Barnabas in Acts 14:22+ testifying that "Through MANY tribulations (plural - thlipsis) we must enter the kingdom of God.” (see also God's promises in 2Ti 3:12+, Php 1:29+, 1 Pe 4:12-16+). Sufferings of Christ are the suffering we experience for His sake and the Gospel's (cf Mk 8:35+). Remember that like bitter myrrh, Spirit enabled sufferings in the will of God becomes a "fragrant aroma" to be poured out as an offering to God (cf 2Ti 4:6NLT+ - Paul suffering in prison, cf Php 2:17+)! THOUGHT- Have you ever considered the fact that you are suffering for Christ's sake and for His Name (for taking a stand for Him), is a high and holy privilege? IT IS! It make not feel like it now, but 2 Cor 4:17+ helps give us a proper perspective on present pain for Christ's sake - our groaning is passing while our glory will be eternal! "Remember the tea-kettle; when it's up to its neck in hot water, it sings" Martin Luther, "One Christian who has been tried does more good than a hundred who have not been tried. For in trials the blessing grows, so that with its counsels it can teach, comfort, and help many in physical and spiritual matters" Charles R. Swindoll, "Life is literally filled with God-appointed storms. These squalls surge across everyone's horizon. We all need them." Dietrich Bonhoeffer, "A Christian is someone who shares the sufferings of God in the world." "Adversity introduces a person to himself!" So also our comfort is abundant through Christ (lit - "the Christ" ~ the Messiah) - Notice the as...so comparison which compares two things of equal rank (see (.e.g. Lk 11:30; Lk 17:26; Jn 3:14; Jn 14:31; Col 3:13). In other words the second element (our comfort...abundant) in the comparison matches the first (sufferings...in abundance). And so here we see Paul's "divine mathematics." In proportion AS the sufferings of Christ multiply in us, SO our comfort through Christ comparably increases. Note that one's sufferings for Christ are intimately linked to Christ's succor of us. Comfort (paraklesis) is an "up close and personal" word meaning it is done when "close beside" and thus is a personal consolation from Christ. Comfort is used of the Lord directly motivating and inspiring believers to carry out His plan and/or delivering His message. Is abundant (present tense) conveys the picture of exceeding the requirements, of overflowing, of more than enough (cf Christ's provision of left over loaves in Mk 14:20+). The idea is to overflow like a river out of its banks! When Jesus supplies there is more than enough so that some is even left over! How quick we are to forget this basic principle! Through is the preposition dia which speaks of the instrumentality by which something is accomplished. Christ is like a perennial spring of comfort which flowing from Him and through Him and to our hearts.
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Stedman - Paul tells us that he was "utterly, unbearably crushed." Now that is the lowest ebb the human spirit can come to, the uttermost sense of despair. Think less of the power of things over you and more of the power of Christ in you.
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Stedman - suffering is sent to us to show us that we are not individuals living all alone in life. We are members of a family, we are members of a Body, and we need each other. When you have a difficulty or a trial, share it with others so that they can pray with you, for many prayers will bring great deliverance. That is what that verse says. In answer to many prayers, God will send a blessing which will awaken thanksgiving in many, many hearts. Paul says, therefore, "You must help us by prayer," so that there will be great thanksgiving for the great blessing that comes from many prayers. That is the reason for requests for prayer, for sharing our needs with one another, and for enlisting the aid of others in praying us through times of pressure, as we ought to be ready to respond to those who are going through pressure with prayer for them ourselves. Now that is the way the Christian community ought to respond to stress and pressure, to difficulties and trials and disasters. God has sent them. God has allowed them to come as opportunities that you might learn again this amazing secret of inner strength, inner comfort, inner peace that can keep your heart quiet, even though you are going through troubled times.(Why Does It Hurt so Much?)
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Stedman explains why Paul's pattern of first emphasizing a clear conscience is so vital in misunderstanding/conflict - Paul starts out by making plain to the Corinthians that his conscience is clear in the whole matter. He wants them to understand that this is not merely a defensive reaction on his part, but that his actions, no matter how they may have seen them, are clear before God. When you are misunderstood about something, when somebody misjudges you, the first thing you have to ask yourself, as a Christian, is, "Is there anything about this that God condemns? Have I really done anything wrong? Does my conscience bother me about any part of this?" If it does, then your first step, of course, has got to be to confess that, to acknowledge it and admit that you have done something wrong. There may be many elements about the situation you are facing that you feel justified in, but there may be parts of it, at least, where you did something wrong. You may have lost your temper, you may have said some cruel or unkind things, you may have retaliated against someone. If that is the case, then that is where you have to start; you have to have a clear conscience before you can go on. Much of the strife between people comes from their unwillingness to clear their consciences at the very beginning. Notice how Paul does this. He sees no deviation from his normal pattern of behavior. He consistently seeks to be an open, out-front person who is not trying to hide anything, who is not trying to resort to guile or what he calls "fleshly wisdom," manipulating, here. He has done something that has, apparently, offended some of these Corinthians, but he wants them to know that, as far as his standing before God is concerned, his conscience is clear. Then, he hopes to make them understand. That is what Verse 13 means. (When You Are Misunderstood) THOUGHT - What a testimony this would be if all God's children could make this statement in sincerity and truth regarding our daily conduct! How it might ameliorate many misunderstanding, disagreements and conflicts. Testimony (3142) marturion/martyrion source of English "martyr") means evidence, proof. The content of what a witness tells. Marturion is is the declaration of facts which confirms or makes something known. Marturion is an objective act, circumstance or statement that provides evidence or certifies the truthfulness of something, in this case substantiating Paul's character and conduct. (See also marturia/martyria) Conscience (4893) suneidesis is derived from sun/syn = with + eido = know or eidēsis = knowledge) literally means a "knowing with", a co-knowledge with oneself or a being of one's own witness in the sense that one's own conscience "takes the stand" as the chief witness, testifying either to one's innocence or guilt. In other words conscience is that inner faculty that "knows with" our spirit and approves when we do right, but accuses when we do wrong. “Conscientia,” represents the self sitting in judgment on self, a specially Greek idea, and taken over by St. Paul from Greek thought. In Classic Greek the term occurs in legal contexts of witnesses who share testimony. In a second, reflexive sense, suneidēsis signifies “consciousness” (in a neutral sense) and from that it means “inner consciousness,” i.e., “conscience.” Conscience particularly carries moral implications; it is a “knowledge” of right from wrong. This is especially a Pauline word (20 of the 30 NT uses by Paul). Many texts reading suneidēsis occur in a forensic (legal) context (e.g., Romans 2:15; 9:1). Often the conscience becomes the “court of appeal” (Hahn, “Conscience,” Colin Brown, 1:350) where the believer makes moral decisions. The believer’s conscience—controlled by the Spirit (Romans 9:1; cf. 2 Corinthians 1:12)—assumes a positive role in helping the Christian make the right decision. Thus Paul declared that his conscience was “clear” (2 Timothy 1:3; cf. Acts 24:16; 23:1). Since the conscience is a legitimate point of the appeal of the gospel (2 Corinthians 4:2; cf. 5:11), it is only natural to expect that the believer’s life is to be marked with a conscience that has been “cleared” through the power of the gospel. A clear conscience signals faithfulness, especially among those in leadership (cf. 1 Timothy 1:5, 19; 3:9; cf. 1 Peter 3:16). One trademark of those opponents of the Faith is a “seared conscience” (1 Timothy 4:2; Titus 1:15). They resist “sound teaching” and their behavior reflects their stubbornness (cf. Titus 1:16). McShane on conscience - That inner voice which cannot be silenced and constantly monitors our wrong-doing, was not accusing him, but rather confirming his action so that he could bare his bosom to them; he had nothing to hide. (What the Bible teaches – 1 and 2 Corinthians.) Colin G. Kruse - The conscience is not to be equated with the voice of God or even the moral law, rather it is a human faculty which adjudicates upon human action by the light of the highest standard a person perceives. Seeing that all of human nature has been affected by sin, both a person’s perception of the standard of action required and the function of the conscience itself (as a constituent part of human nature) are also affected by sin. For this reason conscience can never be accorded the position of ultimate judge of one’s behavior. It is possible that the conscience may excuse one for that which God will not excuse, and conversely it is equally possible that conscience may condemn a person for that which God allows. The final judgment therefore belongs only to God (cf. 1 Cor. 4:2–5). Nevertheless, to reject the voice of conscience is to court spiritual disaster (cf. 1 Ti 1:19). We cannot reject the voice of conscience with impunity, but we can modify the highest standard to which it relates by gaining for ourselves a greater understanding of the truth. (The Second Epistle of Paul to the Corinthians - TNTC) Pulpit Commentary on conscience -- To this St. Paul frequently appeals (Acts 23:1; Acts 24:16; Ro 9:1; 1Cor 4:4).
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Stedman - The problem, of course, was that Paul had "Plan A" in mind that he had written to these Corinthians about. That involved leaving Ephesus, where he had been living, and crossing the Aegean Sea, directly to Corinth, and visiting them to help work out the problems they were having in the church. From there he planned to travel by land up through northern Greece into Macedonia, to the cities of Thessalonica and Philippi, where he had planted churches, and return again to Corinth, thus giving them what he calls here the "double pleasure" of his visit. He expected them to help him take ship from Corinth to Jerusalem to bring the gifts of the church to the poor starving saints there. This was his original plan, "Plan A." But he did not do it, as he tells us in 1 Cor 16:5-9. (When You Are Misunderstood) Vincent on twice receive a blessing- Benefit (BLESSING) is, literally, grace. Not a mere pleasurable experience through Paul’s visit, but a divine bestowal of grace. Compare Ro 1:11+. (2 Corinthians 1) Confidence (4006) pepoithesis from peitho = to persuade, come to a settled conviction) means full persuasion and expresses a belief in someone or something to the point of placing one's trust or reliance in them - the idea is having been persuaded and remaining persuaded.It expresses the “confidence” or “trust” one has who is in a state of mental and volitional commitment. It is a belief that one can rely on someone or something. The nuance of meaning depends on the context - In 2 Corinthians 3:4 Paul had “trust” toward God Who by His Spirit has written living letters. In 2 Corinthians 10:2 Paul had “confidence” in his role as Christ’s apostle, while h in 2 Corinthians 1:15 there was “confidence” both regarding himself and his converts (cf. 2 Corinthians 8:22). Wick Broomall has a helpful outline 2 Cor 1:15-2:17 -- Paul's Diversion Justified (click excellent outline of the entire letter - Wycliffe Bible Commentary) The Plan Contemplated. 2 Cor 1:15, 16. The Plan Criticized. 2 Cor 1:17. The Plan Comprehended. 2 Cor 1:18-22. The Plan Changed. 2 Cor 1:23-2:4 The Plan Chastened. 2 Cor 2:5-11 The Plan Consummated. 2 Cor 2:12-17 2 Corinthians 1:16 that is, to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea. KJV 2 Corinthians 1:16 And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. NET 2 Corinthians 1:16 and through your help to go on into Macedonia and then from Macedonia to come back to you and be helped on our way into Judea by you. BGT 2 Corinthians 1:16 καὶ δι᾽ ὑμῶν διελθεῖν εἰς Μακεδονίαν καὶ πάλιν ἀπὸ Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν. NLT 2 Corinthians 1:16 first on my way to Macedonia and again when I returned from Macedonia. Then you could send me on my way to Judea. ESV 2 Corinthians 1:16 I wanted to visit you on my way to Macedonia, and to come back to you from Macedonia and have you send me on my way to Judea. NIV 2 Corinthians 1:16 I planned to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea. GNT 2 Corinthians 1:16 καὶ δι᾽ ὑμῶν διελθεῖν εἰς Μακεδονίαν καὶ πάλιν ἀπὸ Μακεδονίας ἐλθεῖν πρὸς ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι εἰς τὴν Ἰουδαίαν. YLT 2 Corinthians 1:16 and through you to pass to Macedonia, and again from Macedonia to come unto you, and by you to be sent forward to Judea. ASV 2 Corinthians 1:16 and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea. CSB 2 Corinthians 1:16 and to go on to Macedonia with your help, then come to you again from Macedonia and be given a start by you on my journey to Judea. MIT 2 Corinthians 1:16 Passing through your area, I would expect to make a side trip into Macedonia before returning to you, to be sent forth by you to Judaea. and again from Macedonia to come to you: Ac 19:21,22 21:5 1Co 16:5-7 2 Corinthians 1 Resources - Multiple Sermons and Commentaries PAUL'S ORIGINAL ITINERARY OF DOUBLING BACK TO CORINTH that is, to pass your way into Macedonia, and again from Macedonia to come to you - Originally he had made plans from Ephesus and would have crossed 350 miles of Aegean sea to the port of Corinth. Paul alluded to this visit in his first letter from Ephesus But I will come to you after I go through Macedonia, for I am going through Macedonia; and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go. For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits.1Co 16:5-7+) And by you to be helped on my journey to Judea - He was counting on the Macedonian church to help him when he departed for Judea. As discussed below, these plans changed for he had to leave Ephesus because of unrest with Artemis craftsmen and their declining sales. Guzik on helped on my way - This acknowledges the ancient custom of sending a traveler on his way at the outset of his journey. In the ancient world, when a distinguished guest came to a city, his friends and supporters met him a distance away from the city and walked into the city with him. They also sent him away the same way, walking with him for some distance away from the city. Paul's words that he would be a blessing (2 Cor 1:15) and they would be a help to him recall the passage in Romans where we see "blessings flow" both directions... For I long to see you so that I may impart some spiritual gift to you, that you may be established; 12 that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.(Ro 1:11-12) 2 Corinthians 1:17 Therefore, I was not vacillating when I intended to do this, was I? Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time? KJV 2 Corinthians 1:17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? NET 2 Corinthians 1:17 Therefore when I was planning to do this, I did not do so without thinking about what I was doing, did I? Or do I make my plans according to mere human standards so that I would be saying both "Yes, yes" and "No, no" at the same time? BGT 2 Corinthians 1:17 τοῦτο οὖν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾽ ἐμοὶ τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ; NLT 2 Corinthians 1:17 You may be asking why I changed my plan. Do you think I make my plans carelessly? Do you think I am like people of the world who say "Yes" when they really mean "No"? ESV 2 Corinthians 1:17 Was I vacillating when I wanted to do this? Do I make my plans according to the flesh, ready to say "Yes, yes" and "No, no" at the same time? NIV 2 Corinthians 1:17 When I planned this, did I do it lightly? Or do I make my plans in a worldly manner so that in the same breath I say, "Yes, yes" and "No, no"? GNT 2 Corinthians 1:17 τοῦτο οὖν βουλόμενος μήτι ἄρα τῇ ἐλαφρίᾳ ἐχρησάμην; ἢ ἃ βουλεύομαι κατὰ σάρκα βουλεύομαι, ἵνα ᾖ παρ᾽ ἐμοὶ τὸ Ναὶ ναὶ καὶ τὸ Οὒ οὔ; YLT 2 Corinthians 1:17 This, therefore, counselling, did I then use the lightness; or the things that I counsel, according to the flesh do I counsel, that it may be with me Yes, yes, and No, no? ASV 2 Corinthians 1:17 When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay? CSB 2 Corinthians 1:17 So when I planned this, was I irresponsible? Or what I plan, do I plan in a purely human way so that I say "Yes, yes" and "No, no" simultaneously? MIT 2 Corinthians 1:17 Do you think that my planning to make this trip was an instance of fickleness on my part? Or do I plan things, therefore, merely by carnal considerations, talking out of both sides of my mouth at the same time? I was not vacillating : Judges 9:4 Jer 23:32 Zep 3:4 according to the flesh: 2Co 1:12 2Cor 10:2-3 Joh 8:15 Ga 1:16 2:2 1Th 2:18 yes: 2Co 1:18-20 Mt 5:37 Jas 5:12 2 Corinthians 1 Resources - Multiple Sermons and Commentaries PAUL'S CHANGED ITINERARY WAS NOT "TALKING OUT OF BOTH SIDES OF HIS MOUTH" The English idiom talk out of both sides of one's mouth is defined as giving completely different advice or opinions about something in different situations. CBL - When Paul altered his plans to revisit the church at Corinth his opponents used his perfectly legitimate change from two short visits to one long visit as an excuse to charge him with insincerity and unreliability. (Complete Biblical Library – Romans-Corinthians) Therefore - Term of conclusion. The conclusion (which is presented in the form of a question) is based on the fact that Paul did change his mind, but this is not stated in the immediate context. It can only be discerned by deduction. He had planned to come twice but had a change of plans. I was not vacillating when I intended to do this, was I? - The Greek interrogative particle (meti) expects a negative response from the Corinthians. Robertson even says "An indignant negative answer is called for by meti." NET = "when I was planning to do this, I did not do so without thinking about what I was doing, did I?" (EXPECTED ANSWER - "NO") MIT - "Do you think that my planning to make this trip was an instance of fickleness on my part?" Amplified = "Now because I changed my original plan, was I being unstable and capricious?" Paul's point is that he had fully intended (determined) to come to visit the Corinthians twice. The fact that he had a change of plans did not indicate his character was vacillatory, fickle or capricious. While he does not say so here, it is obvious that Paul's opponents would "jump on" this change of plans and paint it in the worst light possible! They would accuse Paul of being unreliable. Vacillating is two words in the Greek, a verb Chraomai and a noun Elaphria. (1) Chraomai (5530) means to use. Thus the literal rendering would be "Did I use lightness (vacillation)?" (2) Elaphria (1644) is from elaphros (1645) light not heavy, easy to bear) means literally lightness in regard to weight. In the figurative use (only NT use) in 2Cor 1:17 elaphria conveys the idea of that which lacks stability in behavior. It describes one's behavior as characterized by caprice or instability. BDAG says it describes the "condition of treating a matter frivolously, as by irresponsible change of mind." So here in the only NT use by Paul in a question (expecting a negative answer) Paul is questioning the Corinthians as to whether he was vacillating or fickle. Intended (to will, want, wish, intend) (1014) boulomai refers to a settled desire, one born of or springing from reason and not from emotion. To will, to wish, to will deliberately, to intend, to have a purpose, to be minded. Boulomai underlines the preset determined intention which drives one's planning, wishing, resolving. Boulomai expresses the idea of the deliberate and specific exercise of volition (an act of making a choice or decision). Stated another way boulomai conveys the sense of more than simply wanting a desire or wish to be fulfilled. It conveys the stronger sense of choosing one thing over another or of preference of one thing before another. For example the first NT describes Joseph's reaction when he discovered Mary was pregnant and so he "planned (boulomai) to send her away secretly." (Mt 1:19). CBL - These two parallel rhetorical questions (IN VERSE 17) imply that Paul's ministry had not been carried out kata sarka ("according to flesh"), i.e., he had not been controlled by worldly or selfish considerations. Paul's ministry was always "according to the Spirit." This was in keeping with what he professed and what he lived. (Complete Biblical Library – Romans-Corinthians)
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Stedman - One of the major problems among Christians, especially younger Christians, is that they have not yet seen that what ought to be characteristic of them is faithfulness to their commitments. If you say you are going to be somewhere, then either be there or let someone know why you cannot be there. It is amazing, and discouraging sometimes, to me to see how many Christians, even older Christians, will say they are going to do something, or be some place, and then never show up, never let anyone know, and show no sense of responsibility for fulfilling the promise and the commitment they made.That, of course, as Paul puts it here, is the characteristic of a "worldly man," of a non-Christian. It shows no sense of the faithfulness, the responsibility that a Christian ought to have. Paul now begins to explain what the true situation was (in 2 Cor 1:18-2:4). Paul's explanation of what is going on falls into two major divisions: 1:18 through 1:22, and then 1:23 through 2:4.(When You Are Misunderstood) POINT TO PONDER -- if Paul had followed his original plan and sailed across the Aegean Sea from Ephesus to Corinth, (about a 350 mile journey) would we now have this incredible epistle of Second Corinthians? Just a thought to ponder! I purpose....I purpose (1011)(bouleuo from boule = a plan resulting from of inner deliberation) is only found in the middle voice (reflexive) and conveys the meaning of to think to oneself, with the purpose of planning or deciding on a course of action. 2 Corinthians 1:18 But as God is faithful, our word to you is not yes and no. KJV 2 Corinthians 1:18 But as God is true, our word toward you was not yea and nay. NET 2 Corinthians 1:18 But as God is faithful, our message to you is not "Yes" and "No." BGT 2 Corinthians 1:18 πιστὸς δὲ ὁ θεὸς ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἔστιν ναὶ καὶ οὔ. NLT 2 Corinthians 1:18 As surely as God is faithful, my word to you does not waver between "Yes" and "No." ESV 2 Corinthians 1:18 As surely as God is faithful, our word to you has not been Yes and No. NIV 2 Corinthians 1:18 But as surely as God is faithful, our message to you is not "Yes" and "No." GNT 2 Corinthians 1:18 πιστὸς δὲ ὁ θεὸς ὅτι ὁ λόγος ἡμῶν ὁ πρὸς ὑμᾶς οὐκ ἔστιν Ναὶ καὶ Οὔ. YLT 2 Corinthians 1:18 and God is faithful, that our word unto you became not Yes and No, ASV 2 Corinthians 1:18 But as God is faithful, our word toward you is not yea and nay. CSB 2 Corinthians 1:18 As God is faithful, our message to you is not "Yes and no." MIT 2 Corinthians 1:18 But God is faithful to substantiate the fact our message to you is not (philosophically) dialectical. as: 2Co 1:23 2 Cor 11:31 Joh 7:28 8:26 1Jn 5:20 Rev 3:7,14 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 11:31+ The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying. 1 Corinthians 1:9+ God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord. 1 Corinthians 10:13+ No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it. AS GOD IS TRUSTWORTHY SO IS OUR WORD But as God is faithful (trustworthy, reliable), our word to you is not yes and no - Amplified = "As surely as God is trustworthy and faithful and means what He says, our speech and message to you have not been Yes [that might mean] No." Phillips paraphrases it "We solemnly assure you that as certainly as God is faithful so we have never given you a message meaning “yes” and “no”." NLT = "As surely as God is faithful, my word to you does not waver between "Yes" and "No." Paul does not say "yes" and mean "no," which is what some were saying about him. Wuest = "But as God is faithful, our word to you is not a yes and a no." The implication is that some might begin to think "Well if he is so vacillating on his plans to come visit us twice, then there might be reason to doubt anything that he says." In other words the saints at Corinth might be led to question the inerrancy and sufficiency of God's Word spoken by Paul. God was trustworthy as was His Word and as were Paul's words. As Matthew
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Stedman - Notice he does not say, "Yes OR No." There is nothing wrong with saying "No" sometimes. We have to say "No" to many invitations to make a commitment. But if you say "Yes," then intend to fulfill it; that is what Paul is saying. Or if you say "No," then mean it. Jesus said this, didn't he? "Let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one," (Mt 5:37NIV+). As Christians we must learn to keep our word on these matters. What is wrong is saying "Yes" but meaning "No," telling somebody you are going to be some place but really having no intention of being there, going to do something but having no intention of doing so, or saying you will not do something and yet having every intention of doing it....Paul is basically saying that no Christian can give a Yes and No commitment. That is contrary to the nature of a Christian, because it is contrary to the nature of God. God is not like that; He is faithful, Paul says. When God says "Yes," then it is an eternal "Yes." He will never take it back. When God says "No," He means "No." He never says "Yes" and means "No."(When You Are Misunderstood) Faithful (Trustworthy) (4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. 2 Corinthians 1:19 For the Son of God, Christ Jesus, Who was preached among you by us--by me and Silvanus and Timothy--was not yes and no, but is yes in Him. KJV 2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. NET 2 Corinthians 1:19 For the Son of God, Jesus Christ, the one who was proclaimed among you by us– by me and Silvanus and Timothy– was not "Yes" and "No," but it has always been "Yes" in him. BGT 2 Corinthians 1:19 ὁ τοῦ θεοῦ γὰρ υἱὸς Ἰησοῦς Χριστὸς ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθείς, δι᾽ ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο ναὶ καὶ οὒ ἀλλὰ ναὶ ἐν αὐτῷ γέγονεν. NLT 2 Corinthians 1:19 For Jesus Christ, the Son of God, does not waver between "Yes" and "No." He is the one whom Silas, Timothy, and I preached to you, and as God's ultimate "Yes," he always does what he says. ESV 2 Corinthians 1:19 For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not Yes and No, but in him it is always Yes. NIV 2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by me and Silas and Timothy, was not "Yes" and "No," but in him it has always been "Yes." GNT 2 Corinthians 1:19 ὁ τοῦ θεοῦ γὰρ υἱὸς Ἰησοῦς Χριστὸς ὁ ἐν ὑμῖν δι᾽ ἡμῶν κηρυχθείς, δι᾽ ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο Ναὶ καὶ Οὔ ἀλλὰ Ναὶ ἐν αὐτῷ γέγονεν. YLT 2 Corinthians 1:19 for the Son of God, Jesus Christ, among you through us having been preached -- through me and Silvanus and Timotheus -- did not become Yes and No, but in him it hath become Yes; ASV 2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timothy, was not yea and nay, but in him is yea. CSB 2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by us-- by me and Silvanus and Timothy-- did not become "Yes and no"; on the contrary, a final "Yes" has come in Him. MIT 2 Corinthians 1:19 For God's son, Jesus Christ, was proclaimed among you by us—by me, by Silvanus and Timothy—not dialectically with contradictory assertions, but as an affirmation in him. the Son: Ps 2:7 Mt 3:17 16:16,17 17:5 26:63,64 27:40,54 Mk 1:1 Lu 1:35 Joh 1:34,49 3:16,35,36 6:69 19:7 20:28,31 Ac 8:37 9:20 Ro 1:3,4 2Pe 1:17 1Jn 1:3 5:9-13,20 2Jn 1:9 Rev 2:18 by me and Silvanus and Timothy: Ac 18:5, Silas was not: Ex 3:14 Mt 24:35 Joh 8:58 Heb 1:11 13:8 Rev 1:8,11,17 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passages: 1 Cor 1:22-24+ (PAUL PREACHED CHRIST CRUCIFIED) For indeed Jews ask for signs and Greeks search for wisdom; 23 but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 1 Cor 2:1-2+ And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined to know nothing among you except Jesus Christ, and Him crucified. BACKGROUND - Paul preached the Son of God, Christ Jesus on his second missionary journey as Silvanus (Silas) was traveling with him (Acts 15:36-41+). Timothy joined them when they visited Lystra (Acts 16:1-3+), and eventually they went to Corinth. (Read about the birth of the church at Corinth - Acts 18:1-19+) For (gar) introduces a term of explanation which should always prompt the question "What is being explained (why?, etc)?" Paul is explaining why the word Paul had spoken (preached) to the Corinthians was not a "wavering word," that is declaring one thing and meaning another.
2 Coríntios 1
Stedman - This passage is rather obscure in the King James Version, where it says, "For all the promises of God in him [Christ] are yea, and in him Amen" -- as though Christ is saying both the "'yes" and the "Amen." But the Revised text here makes it very clear that it is God who in Christ says, "Yes," and it is we who are to add the "Amen." That is why I love to preach in black churches. I get a lot of "Amens." It is very dull preaching to white people because they just sit and look at you. But it is encouraging to get an "Amen" once in a while, which is our way of saying, "I agree. I believe that. I accept that. That is for me." What the text is saying here is that God gives you a promise in Christ. There are hundreds of them, and he offers you something in every one. When you read one and you say, "That's for me Lord. I want that," and on the basis of that you begin to obey the qualification or the commitment that promise demands, then the promise begins to be real in your life. It is we who say the "Amen." God's positive supply actually appears when we obey from the depths of our being and say a resounding "Amen" to what he has said. The way to find God's blessing, then, is to respond to his promise by stepping out on what he says, taking it to yourself, and saying, "Lord, that is mine. Amen, I believe." (When You Are Misunderstood)
2 Coríntios 1
Stedman - In Verse 23 of Chapter 1 on through Verse 4 of Chapter 2, he tells us the two things the Spirit showed him that made him change his mind. You are getting a very practical passage here on how the Spirit of God works to help us understand. Here is the first reason (TO SPARE YOU) That is reason number one. He did not come because he wanted to spare them. (When You Are Misunderstood) Barclay on to spare you - Paul used severity and rebuke very unwillingly. He used them only when he was driven to use them and there was nothing else left to do. There are some people whose eyes are always focussed to find fault, whose tongues are always tuned to criticize, in whose voice there is always a rasp and an edge. Paul was not like that. In this he was wise. If we are constantly critical and fault-finding, if we are habitually angry and harsh, if we rebuke far more than we praise, the plain fact is that even our severity loses its effect. It is discounted because it is so constant. The more seldom a man rebukes, the more effective it is when he does. In any event, the eyes of a truly Christian man seek ever for things to praise and not for things to condemn. When Paul did rebuke, he did it in love. He never spoke merely to hurt. There can be sadistic pleasure in seeing someone wince at a sharp and cruel word. But Paul was not like that. He never rebuked to cause pain; he always rebuked to restore joy. When John Knox was on his deathbed he said, "God knows that my mind was always void of hatred to the persons of those against whom I thundered my severest judgments." It is possible to hate the sin but love the sinner. The effective rebuke is that given with the arm of love round the other person. The rebuke of blazing anger may hurt and even terrify; but the rebuke of hurt and sorrowing love alone can break the heart. As severity is ready to punish the faults which it may discover, so charity is reluctant to discover the faults which it must punish” -- Augustine Spare (5339) pheidomai means to treat leniently, to forbear, to spare. To avoid or refrain from doing something. To save someone from trouble, loss or discomfort. 2 Corinthians 1:24 Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm. Amplified 2 Corinthians 1:24 Not that we have dominion [over you] and lord it over your faith, but [rather that we work with you as] fellow laborers [to promote] your joy, for in [your] faith (in your strong and welcome conviction or belief that Jesus is the Messiah, through Whom we obtain eternal salvation in the kingdom of God) you stand firm. KJV 2 Corinthians 1:24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. NET 2 Corinthians 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. BGT 2 Corinthians 1:24 οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν· τῇ γὰρ πίστει ἑστήκατε. NLT 2 Corinthians 1:24 But that does not mean we want to dominate you by telling you how to put your faith into practice. We want to work together with you so you will be full of joy, for it is by your own faith that you stand firm. ESV 2 Corinthians 1:24 Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith. NIV 2 Corinthians 1:24 Not that we lord it over your faith, but we work with you for your joy, because it is by faith you stand firm. GNT 2 Corinthians 1:24 οὐχ ὅτι κυριεύομεν ὑμῶν τῆς πίστεως ἀλλὰ συνεργοί ἐσμεν τῆς χαρᾶς ὑμῶν· τῇ γὰρ πίστει ἑστήκατε. YLT 2 Corinthians 1:24 not that we are lords over your faith, but we are workers together with your joy, for by the faith ye stand. ASV 2 Corinthians 1:24 Not that we have lordship over your faith, but are helpers of your joy: for in faith ye stand fast. CSB 2 Corinthians 1:24 I do not mean that we have control of your faith, but we are workers with you for your joy, because you stand by faith. MIT 2 Corinthians 1:24 We do not make a power play over your faith. Rather, we are coworkers concerned for your joy. By faith you have stood and will continue to stand. CJB 2 Corinthians 1:24 We are not trying to dictate how you must live out your trust in the Messiah, for in your trust you are standing firm. Rather, we are working with you for your own happiness. TEV 2 Corinthians 1:24 We are not trying to dictate to you what you must believe; we know that you stand firm in the faith. Instead, we are working with you for your own happiness. BBE 2 Corinthians 1:24 Not that we have authority over your faith, but we are helpers of your joy: for it is faith which is your support. that: Mt 23:8-10 24:49 1Co 3:5 2Ti 2:24-26 1Pe 5:3 are: 2Co 2:1-3 Ro 1:12 Php 1:25,26 for: 2Co 5:7 Ro 5:2 11:20 1Co 15:1 Eph 6:14-16 1Pe 5:8,9 2 Corinthians 1 Resources - Multiple Sermons and Commentaries Related Passage: 1 Peter 5:1-3+ Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2 shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3 nor yet as lording it over (present tense of katakurieuo) those allotted to your charge, but proving to be examples to the flock. MINISTERS DO NOT LORD IT OVER THEIR FLOCK Not that we lord it over your faith - MNT = "not that I would arbitrarily prescribe what you should believe." NLT = "But that does not mean we want to dominate you by telling you how to put your faith into practice." CJB = "We are not trying to dictate how you must live out your trust in the Messiah." Paul is saying he was not the lord of the Corinthians and thus was not seeking to "dominate (them) by telling (them) how to put (their) faith into practice" (NLT Paraphrase). In this context faith (literally "the faith") seems to refer to what they believe and how they should put it into practice. Obviously Paul gives certain guidelines in his epistles from practicing one's faith, but the working out is left to the individuals. In short, Paul is making this statement to defuse any accusations that he is trying to exert dominion over the faith of the Corinthians. Ray Stedman - What he is saying is, he refrained from coming in order to preserve their freedom to act only as they were convinced the Lord wanted them to act, and not because he said so. Now this is a very important principle, because here the apostle is challenging one of the widespread misunderstandings in the church in our day. Paul says, "Look, I am not your boss. If I had come to Corinth the way I had originally planned, after having already paid you a painful visit, it's very likely that my powerful personality, my strong will, my position as a respected apostle would have put such pressure upon you that you would have obeyed me, but not out of conviction that was what the Lord wanted you to do. So I did not come, in order that you might preserve freedom to do what God wants, not what I want." If he had come he would have given them the impression that he had authority over them. But that is not true, he says, "We are not lords over your faith. We are not your boss. We have no authority to tell you what to do or what to say or how to act, but rather" (in a beautiful phrase he puts it), "we are helpers of your joy." That is wonderful, isn't it? Paul sees himself as a fellow worker, standing alongside them, helping them to understand what God wants so they would enter into the joy of the Lord. But he is not their boss. One of the major problems the church is facing in our day is the widespread tendency to misunderstand the nature of authority and leadership within the church, the practice of having somebody who is regarded as the ultimate boss, and everybody has to get directions and permission from him to do anything. I run into this everywhere. I have often said that if we Protestants are right when we say to the Catholics that God never intended to have one man, a pope, over the whole church, it is no improvement to have one in every church. Leaders in the church are not bosses. This is a common misconception in our day. Many churches look to the pastor -- you never see that term in Scripture; there are pastors, but never the pastor -- these churches look to the pastor for authority, for permission even to exercise their spiritual gifts. More and more now, as I travel around the country, I am telling congregations, "Look, you do not have to ask your pastor whether you can teach in your home or not. You do not have to go to the pastor to get permission to use your spiritual gift. He did not give it to you. The Lord did, and you are responsible to him for the exercise of that spiritual gift, not to the pastor. Now the pastor is your helper; he is there to encourage you and to help you to understand what these gifts are, how to recognize yours, etc., but you are not responsible to him for exercising it. He is responsible to his Lord to help you put it together with others and to maintain unity within the church, but not to govern what ministry you have. That comes from the Lord himself. He is the Head of the church, the body." I hardly know any principle or concept in the church that is more missing and misunderstood than that concept today. In First Peter, Chapter 5, Peter says that elders are not to be "lords over God's heritage," (1 Peter 5:3 KJV). That is what Paul is referring to here. We are not lords, he says, not that we lord it over your faith. The word "heritage" there, in 1 Peter 5, kleros, "inheritance," is the word from which we get our English word, "clergy." It is interesting, is it not, that Peter is saying to the men whom we call "clergy" not to lord it over the real clergy, the laity. It is the people who are the ministers of God. It is the people who are to carry on the work of the church, and exercise its ministry out in the world, in every place. It is not up to anybody to be boss in the church. As Jesus himself put it, "One is your Master, and all you are brothers..." (Matthew 23:8 KJV). We are to help one another. Even the mighty Apostle Paul himself clearly acknowledges this here. So he says, "That is why I did not come. I did not want to disturb that relationship. I did not want to preempt authority over you that belonged only to the Lord himself." As he himself put it in Romans 14: "Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Master is able to make him stand," (Romans 14:4RSV). I love Philip's rendition of that, "God is well able to transform men into servants that are satisfactory." (When You Are Misunderstood) Anonymous - Faith may live in a storm, but it will not suffer a storm to live in it. As faith rises, so the blustering wind of discontented, troublesome thoughts goes down. In the same proportion that there is faith in the heart, there is peace also: they are joined together. “In returning and rest shall ye be saved; in quietness and confidence shall be your strength.”