Lord's Day Lesson August 1, 2010

[Jim McDuffee]

RELATIONSHIPS: THE INTEGRITY FACTOR

August 1, 2010
2 Corinthians 1:1—2:17
Biblical Truth: Christians can exhibit integrity amid imperfect relationships.

Prior to this century, most commentators believed that the epistle we call “Second Corinthians” was actually Paul’s third epistle to the Corinthians. According to these commentators, the first epistle, referred to in 1 Corinthians 5:9, is now lost; the second epistle is now called “First Corinthians”; and the third is called “Second Corinthians.” But most contemporary commentators believe that there were four epistles written to the Corinthian church. In addition to those just mentioned, another was written between First and Second Corinthians. This would make “Second Corinthians,” in actual fact, the fourth epistle to Corinth. The scholars of the past saw every reference in Second Corinthians to Paul’s previous stern actions and “sorrowful letter” as pointing to First Corinthians, especially in chapter five, in which Paul dealt severely with an incestuous brother. Scholars thought this was the epistle written “with many tears” (2:4). There is much to support this view. Paul, in Second Corinthians, refers to a brother who has been severely punished (2 Cor. 2:4ff.), and his words there closely parallel his words in 1 Corinthians 5:1-5. Scholars in the past had thought that the epistle which Paul regretted writing (and then again did not regret when he saw the positive effect it had on the Corinthians—see 2 Cor. 7:8ff.) was none other than First Corinthians. But there is a problem with this interpretation. Paul, in 2 Corinthians 7:12, speaks of a man who caused an offense and of another man who was offended . Since there is no mention of an offended man in 1 Corinthians 5:1ff., modern scholars have thought that Paul must have been referring to another incident, one that occurred during a painful visit which took place after the writing of First Corinthians, and that prompted a third, “sorrowful letter,” which is now lost. Modern scholars have attempted to reconstruct the circumstances that led to the writing of Paul’s third letter (now lost). In brief, scholars have proposed that Paul wrote this epistle because First Corinthians failed to remedy the problems at Corinth and an ensuing visit also failed to pacify the troubled church (Lindsell). The church at Corinth was troubled by Judaizers (called “false apostles” by Paul), who were attempting to undermine Paul’s authority (see chapter 11). Some of the Corinthians must have been affected, for Paul had to deal very severely with them during this painful visit (2:1; 12:14; 13:1). But still there was turmoil. Therefore, some time later (c. a.d. 56 or 57), while Paul was in Macedonia, he wrote this epistle, which he sent with Titus to Corinth. Second Corinthians bears witness to the anxiety Paul experienced in waiting to see how the Corinthians would respond to his third epistle (see 7:5ff.). When Titus brought good news of the Corinthians’ response to Paul’s stern letter, he penned the epistle now called “Second Corinthians.” This was his fourth letter to the CorinthianChurch. This epistle is very emotional, personal, and autobiographical. Paul’s emotions are displayed before us: both his depression and his elation. Paul’s personal feelings and thoughts are time and again revealed unguardedly. Because he was speaking as a father to his beloved children, he forewent formality and even politeness. Here we see Paul as Paul, in his heights and in his depths. And because of the Judaizers who were undermining his apostolic authority, Paul was forced to present his apostolic biography—and with much detail. Acting as the Corinthians’ spiritual father, he reproved them, encouraged them, disciplined them, and loved them. As a father jealous over his daughter, Paul wanted to preserve the Corinthians’ spiritual purity and so present them as a chaste virgin to Christ (11:2).
How do you handle disagreements with other Christians? What steps have you taken to repair a frayed relationship?
People are flawed, and these flaws lead to disruptions in relationships. The church, of course, should be a model of love and grace. However, church members have flawed relationships too. Handling disagreements as they arise and with Christian integrity, patience, and mutual understanding better ensures that flawed relationships will not continue to fray around the edges.
This lesson focuses on Paul’s efforts to address his sometimes contentious relationship with the Corinthian Christians. The lesson passages demonstrate the vital connection between Paul’s commitment to Christ and his commitment to working out difficult relationships.
How is it possible to avoid ill will toward a believer who has wronged you? What are some common causes of conflict in relationships? How would you define the word "integrity"? Why should Christ-followers try to live with integrity if we are surrounded with liars and deceivers?
First and Second Corinthians presents a unique opportunity to learn about Paul’s ongoing relationship with a particular group of Christians over a period of years. During this time, Paul encountered some challenges arising with the church; and the problems often strained his relationship with the church. Reviewing the various contacts Paul had with the Corinthians can help us relate his situation to challenges we might have in relating to other Christians. The way Paul responded to unfair and false accusations against him demonstrates the necessary balance of commitment to Christian principles that is the foundation of integrity.
I) LIVE FOR OTHERS (2 Corinthians 1:3-7)
3 After Paul’s introductory remarks in his letters, he often included a prayer of thanksgiving and praise to God. That is the case here. The form, beginning with blessed, is reminiscent of a Jewish blessing uttered in synagogue services. The difference is that Paul offered this prayer to the God and Father of our Lord Jesus Christ. Paul’s multiple use of this phrase in his letters (Rom. 15:6; 2 Cor. 1:3; Eph. 1:3) plus its appearance in 1 Peter 1:3 indicate the phrase may have been commonly used in Christian worship. In any case, by acknowledging god’s gracious gift of His Son, Paul underscored God’s love.
Two additional phrases hint at the specific challenges Paul faced with the Corinthians. Their relationship had gotten rocky. They had been through some hard times. Two of God’s attributes especially enabled and motivated Paul to work to repair this relationship. First, he noted that God is the Father of mercies. The word for mercies indicates deep compassion. God looks on us with compassion and tenderness.
The second attribute Paul noted is the God of all comfort. One form of the Greek word for comfort, Paraclete, is used in reference to the Holy Spirit (John 14:16). The root word means to comfort and encourage. It underscores God’s activity in drawing near to us.
4 that we may be able to comfort them which are in any trouble—Paul lived, not for himself, but for the church. Whenever he experienced God’s help he shared this experience for the benefit of other believers. In this he imitated Jesus who, by participating in all our hardships and troubles, was particularly qualified to be our comforter and encourager in all situations (Isa. 50:4-6; Heb. 4:15).
Understanding that we as believers are merely conduits of God’s grace and mercy should prevent us from feeling superior toward others. A restored relationship is a product of believers who understand and are motivated by God’s character.
5 sufferings—This term is contrasted with “salvation” (1:6), as “tribulation” is with “consolation” (1:6). of Christ—Cf. Colossians 1:24. This refers to sufferings endured either by Christ or by his body, the church (Matt. 25:40; Acts 9:4; 1 John 4:17-21). Christ identifies with the sufferings of his people as his own (1) because of the mystical union between Christ and the church (Rom. 8:17; 1 Cor. 4:10); (2) because the suffering is endured for his sake; and (3) because the Christian’s patience in suffering brings glory to him (Eph. 4:1; 1 Pet. 4:14, 16). abounds through Christ—The sufferings are more than made up for by his comfort. Comfort is a predominant message in this letter.
Jesus’ identifying with us as believers means that our efforts to heal relationships, or our comfort to others, overflows through Christ. As He suffer ed, we suffer. But as He comforted, so we comfort others. This powerful truth takes us from the realm of the psychology of relationships into the spiritual realm of God’s work in and through us. We are not merely trying to develop coping mechanisms to handle difficult relationships. In Christ, we can relate to others with grace and integrity.
6 whether we be afflicted, it is for your consolation and salvation—This is an example of the kind of concern that Christians have for one another (Phil. 2:26, 27). The trouble and comfort of Paul brought comfort to the rest (1:4; 4:15). which is effectual in the enduring—in enabling one to endure. Paul’s example would enable other Christians to endure when similar troubles faced them.
7 Paul was confident that his readers would learn the lessons of suffering and comfort, so his hope for them was steadfast. The specific application for this principle for Paul and the Corinthians lay in their troubled relationship. They had caused Paul much heartache, yet Paul chose to turn it into an opportunity of enduring love. He sought to restore the frayed relationship.
We should never doubt the extent or consistency of God’s mercy toward us. Living with integrity in relationships means applying the same depth and consistency of mercy in our relationships. Paul didn’t say one thing and practice another. He knew that god’s comfort was meant to be shared. May we too strive to show consistent integrity in our relationships.
How can believers be instruments of God’s grace in dealing with frayed relationships? Why is integrity a requirement for being God’s agent of reconciliation? How does God want us to help one another in difficult circumstances? How did Paul describe God? Why do you think Paul began his letter by praising God?

II) LIVE IN GOD’S STRENGTH (2 Corinthians 1:8-11)
8 trouble—affliction. This may be a reference to a serious illness under which Paul worked, or to the threat of death which he encountered in Ephesus (Acts 19:23-41). (Acts 20:19; 1 Cor. 15:32; 16:9.) Paul’s weak health, combined with this strain, had all but killed him (11:29; 12:10). Burdened beyond measure—He was overpowered by human opposition. despaired even of life—There was no human hope of help, but God enabled them to survive (4:8, 9).
9 we had the sentence of death in ourselves—They looked upon themselves as men condemned to die (Paley). trust . . . in God which raises the dead—Since they were certain to be killed, their attention was focused on the hope of resurrection from the dead (1 Cor. 15:32).
We need to remember that result is more important than cause in terms of understanding our suffering for the faith. When Paul suffered the affliction, he could have analyzed the reasons and sought to construct a solution; but that would merely be an expression of trust in self.
10 delivered us . . . doth deliver [actually, “will deliver,” with respect to immediately imminent dangers] . . . will yet deliver—This hope of God’s deliverance (or, rescue) covers past, present, and future dangers.
11 helping together by prayer for us—According to the Greek, this should read “cooperating on our behalf with petition,” or as it reads in the RSV, “help us by prayer.” The NIV makes the next part of the verse clearer than in the KJV, for the NIV reads, “Then many will give thanks on our behalf for the gracious favor granted us in answer to the prayers of many.”
This lesson focuses mainly on repairing relationships, and all of us have been in troubled relationships that appear to be beyond our ability to solve or even endure. That’s because they are beyond our abilities! However, they aren’t beyond God’s power. God can provide a way for your to endure, grow stronger, and live with integrity in the midst of a challenging relationship.
Why is it sometimes difficult to ask Christian friends to pray with you about a problem in your life? How do you feel when believers come to you with their problems? How can you rely more on God instead of yourself in times of hardship? What can we do to learn patience and endurance from our hardships?

III) LIVE SO GOD APPROVES (2 Corinthians 1:12; 2:14-17)
12 Throughout 1 and 2 Corinthians we find examples of Paul’s defending himself from unfair criticism. Either some of the Corinthian Christians or persuasive leaders from outside the church (or both!) had accused Paul of being untrustworthy.
Paul’s response is found partially in this verse, where he claimed he had conducted himself, especially toward them, with three God-given qualities. First, he had always acted with sincerity. This word carries the idea of “singleness.” It emphasizes that Paul served them with focused devotion and generosity.
Second, Paul acted with purity. Paul’s motive was without blemish just as the sun’s brilliance is without a shadow.
Third, Paul acted with grace, the word that refers to giving of oneself without concern for what one gets in return.
2:14 Even though Paul had to leave such a good opportunity for preaching at Troas, God blessed him, because Titus brought good news concerning the Corinthians and others who had heard the gospel. God . . . causes us to triumph in Christ—According to the Greek, this should read, “leads us in [his] triumph.” God was triumphantly leading Paul through the Greek and Roman world as a part of his processional display of his power to both subdue and save. The foe of Christ now becomes the servant of Christ. The image is taken from the triumphal procession of a victorious general. Unlike most captives, however, the idea of willful obedience (10:5) on the part of the captive to the conqueror (Christ) is included. Thus, God’s captive is not only an example of his triumph over Satan, but is a conqueror himself, working to defeat Satan with God.fragrance of his knowledge—This is also from the image of a triumphal procession. As the approach of a procession was made known by the incense-bearers, so God makes known through us the sweet knowledge of Christ, the triumphant Conqueror, to everyone in every place. (See Col. 2:15 for the use of the same image.)
15 The order in the Greek is “For (it is) of God (that) we are a sweet fragrance unto God” (cf. Eph. 5:2). in them that are saved, and in them that perish—Since some of the conquered foes were led in the triumphal procession to their death, the smell of the incense was the smell of death. But to those who were spared, it was the smell of life. So the sweet fragrance of the gospel that the Christians brought to all was the smell of death to those who did not believe and the aroma of life to those who did.
16 aroma of death leading to death—The message of Christ’s death disbelieved by those who heard would eventually result in their spiritual death. the aroma of life unto life—The message of Christ’s resurrection life believed by those who heard would result in their reception of life (Matt. 21:44; Luke 2:34; John 9:39). who is sufficient [qualified] for these things?—Some of the Corinthians had accused Paul of inadequately fulfilling his task of spreading God’s message. He replied by agreeing that no one was able to do anything adequately in his own strength (3:5,6), but God gave men the ability to fulfill what he had for them to do.
17 For we are not as many—This refers to false teachers corrupt—Greek, “adulterate,” “hawk,” “peddle.” Certain men used the gospel only to make a living for themselves. as of sincerity . . . as of God—as one speaking from sincerity and from the command of God. speak we in Christ—united with Christ, doing what he had planned for them.
We are responsible for our behavior in relationships. We can’t control how others live and respond to us, but as Christians we can commit to always act with Christian integrity. While we may at times be the target of unfair criticism from others, we can always be open to asking God to examine our hearts an behavior.
For what part of our behavior does God hold us accountable? On occasions when you act dishonorably toward another person, what should your do? What specific qualities characterize a believer who lives with integrity? How important do you believe the quality of admitting wrong is in relationships among believers?