Bible in One Year Day 344 (Acts 23, 2 Corinthians 12-13, Proverbs 29:8-11)

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Day 344: The Thorn in Paul's Side

Agape Bible Study Acts 23 

Chapter 23: St. Paul in Roman Custody

Acts 23:1-11 ~ St. Paul faces the Jewish Sanhedrin

Paul begins his address to the Sanhedrin by identifying himself as one of them, calling them "brothers" and telling them that the conduct of his life toward God has been without fault. 

Acts 23:12-22 ~ The Plot against Paul's Life

Forty Jews conspire with the high priest and the Sanhedrin to illegally murder St. Paul.

It was not uncommon for the Romans to grant access to prisoners by family and friends (see Acts 24:23; 28:17, 30; Phil 2:25; 2 Tim 1:16-17). The Roman tribune warns the young man for his own protection not to reveal that he has given information about the plot. 

Acts 23:23-30 ~ The Tribute writes to the Roman Governor

The tribune makes plans to spirit Paul out of the city without giving notice to the Jews.

Question: How many soldiers does the tribune intend to send with Paul on the journey to Caesarea?
Answer: 470 soldiers.

Marcus Antonius Felix was the procurator of Judea. According to the testimony of Jewish historian Flavius Josephus he was appointed governor in 52 AD (Antiquities of the Jews, 20.[137]), and both Josephus and Roman historian Tacitus record that he was a brutal governor during his tenure as the ruler of the province of Judea. He owed his position to his influential older brother Marcus Antonius Pallus who served as a secretary to the emperor during the reigns of the Roman emperors Claudius (41-54 AD) and Nero (54-68 AD). Upon receiving Roman citizenship, Greeks took Latin names for their first two names and also kept their personal Greel names. It was the custom to take the name of the current emperor when one achieved citizenship or the name of the Roman household that granted a slave freedom. All freed slaves received Roman citizenship. This was the case for Felix and Pallus who were Greek freedmen who were given Roman citizenship. They were raised either in the household of the Emperor Claudius or more likely, as their names suggest, in household of Claudius' mother Antonia the Younger, who was a daughter of Marcus Antony by Octavian's (Emperor Augustus) sister Octavia the Younger.⁽¹⁾ Felix's gross immorality and cruelty coupled with his accessibility to bribes (Acts 24:26) and his severity led to unrest and increased armed resistance against the Roman occupation in Judea. He left his term as procurator in 59 AD.

Acts 23:31-35 ~ Paul is taken to Caesarea

Antipatris was on the road that ran from Jerusalem to Caesarea. It was about 10 miles northeast of Joppa and 35 miles southwest of Caesarea. Josephus says that the city was founded by Herod the Great in honor of his father Antipater (Antiquities of the Jews, 13.15.1 [390]; Jewish War,1.4.7 [99]; 4.7.1).

Question: Why would they leave the soldiers and only continue with the mounted troops?
Answer: They have already passed through the Judean wilderness where they were likely to be ambushed, and now they can make better time with only the mounted soldiers.

Question: Why would Felix ask what province Paul belonged to? See a similar question in Luke 23:6-7.
Answer: If Paul was under the jurisdiction of a Roman ruler who was within a reasonable distance, he would be sent to that ruler, but since Cilicia was so far away, Felix accepted Paul's case for judgment.

Since Claudius Lysias could not determine why the Jews were accusing Paul, Felix will send for his accusers to hear testimony from both sides. Paul was to be held in Herod's Praetorium. Herod the Great built the city of Caesarea and therefore the fortress where Roman justice was decided bore his name.

Agape Bible Study 2 Corinthians 12 -13 

Chapter 12

2 Corinthians 12:1-7a ~ Paul's Testimony

Despite the fact that Paul narrates these events in the third person, it is obvious that the person who experienced the divine revelations was Paul. Paul uses the third person in the narrative out of modesty. He writes that his revelation of Heaven occurred fourteen years ago which would make the experience in about 44 AD. That would have been about the time Paul was without a mission and living in Troas until Barnabas came to enlist him to work with the Christian community in Antioch, Syria.

2 Corinthians 12:7b-10 ~ Suffering for Christ

In humility, St. Paul refers to his suffering in some affliction that God allowed him to experience to ensure that his supernatural gifts did not make him proud and boastful. Paul does not reveal the exact nature of his "thorn in the flesh," but some Church Fathers and modern commentators suggest that it was some painful and humiliating physical ailment. It is probably the same condition he refers to in Galatians 4:13-15, and may have been a condition brought on by his initial loss of sight after his blinding vision of the resurrected Christ in his conversion experience since he says if the Galatians could they would have given him their eyes.

St. Paul attributes his affliction to "an angel from Satan." This affliction suggests that the disability could have been seen as an obstacle to his mission to evangelize. Paul says that three times he asked the Lord to heal him of his affliction, and three times the Lord told him to endure because God's grace was enough to enable him to live with his affliction. 

 Paul says that his weakness in his physical condition and his submission to the will of God for his life has made him stronger in his faith in the Lord Jesus. He thanks God that his weakness has made the grace of God greater in his life and his mission since he knows that his missionary work is not his success but can only boast that it is Christ working through him.  In all  conditions we must trust in God's providence and take assurance from St. Paul who wrote, We know that all things work for good for those who love God, for those who are called according to his purpose (Rom 8:28).

2 Corinthians 12:11-18 ~ Paul's Selfless Concern for the Church

Against his better judgment, Paul has engaged in boasting. He writes that he feels foolish for having boasted, even though he has made it clear that his boasting is different from that of the "superapostles." Paul chastises those members of the Corinthian Christians who embraced the false apostles' lies for having failed to defend him despite Paul's many acts and signs that revealed his authority as a true apostle. Paul defends himself again as being in no way inferior to the trouble-making ministers. However, so he will not be misunderstood as being boastful like them, he includes that he is "nothing" (verse 11). Paul's point is that his qualification for being a minister of the "New Covenant" in Christ Jesus "comes from God" (2 Cor 3:5). He is an apostle only by the call of Christ in his conversion experience (Acts 9) and God's grace (1 Cor 15:9-10). 

2 Corinthians 12:19-21 ~ The Promise of a Third Visit

Verse 19 takes us back to the previous chapters, referring to Paul's apologia, the defense he offers for himself and his ministerial team. He has been writing his defense for their benefit and not his own. His intent is for "building them up" as his beloved children and raising this theme leads into the final section whose duel themes are judgment and building up. 

20 For I fear that when I come I may find you not such as I wish, and that you may find me not as you wish; that there may be rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.
In 2 Corinthians 11:3-4 and 19-21, Paul expressed his fear that the Corinthian Christians were being victimized, exploited, and seduced from right doctrine by the visiting ministers who oppose him. Now, however, he fears moral disorders among them brought on by the false teaching of his opponents that includes the sins of rivalry, jealousy, fury, selfishness, slander, gossip, conceit, and disorder.

2 Corinthians 13:1-4 ~ Paul's Warning

Paul promises a third visit in which he will come to judge the community's unrepentant sinners on their failures in their obedience to live in righteousness according to the teachings of Jesus Christ. He will hold a formal hearing and judge the members of the community according to the custom of the testimony of two or three witnesses (Dt 19:15). He will not be lenient (verse 2). The proof there are looking for they will find because it is Christ, writes Paul, who will be speaking through him by the power of God (verses 3-4).

2 Corinthians 13:5-10 ~ Paul Urges the Christians of Corinth to do an Examination of Conscience

Paul asks the Corinthian Christians to do an examination of conscience to test their motives, their faith, their avoidance of sin, and their obedience. Then in verse 10, he restates what is the purpose of his letter by echoing God's instructions to Jeremiah again. The purpose of his ministry is to "build up and not to tear down" (Jer 1:9-10; 12:16-17; 24:6; 2 Cor 10:8; 12:19; 13:10).

It is Paul's hope that the severity of his words will have the effect of bringing the Corinthians who oppose him to repentance before he arrives (verse 10).

2 Corinthians 13:11-13 ~ Conclusion

Question: In closing, what advice does Paul give the Corinthian Christians?
Answer: Paul advises them to repent their failings, to encourage each other, to agree on the doctrine he has taught them, and to live in peace in the presence of the God of love and peace. 

Finally, he gives them a Trinitarian blessing: The grace of the Lord Jesus Christ and the Love of God and the fellowship of the Holy Spirit be with all of you. Notice that Paul's order is the Son, the Father, and the Holy Spirit. The New Testament contains several different Trinitarian formulas. In 1 Peter 1:2, St. Peter uses a Trinitarian formula to explain how Christians are called to belief: 

1. in the foreknowledge of God the Father 
through sanctification by the Holy Spirit 
3. for obedience and sprinkling with the blood of Jesus Christ 

Peter's Trinitarian order is the same as in Revelation 1:4-5: 

1. He who is and who was and who is to come = God the Father 
2. from the seven spirits before His throne = God the Holy Spirit 
3. Jesus Christ the faithful witness = God the Son 

But different than the order Jesus gave in Matthew 28:19, Go therefore and make disciples of all nations, baptizing them in 

1. the name of the Father 
2. and of the Son, 
3. and of the Holy Spirit 

The Church Fathers identified the Trinitarian order in Revelation and 1 Peter as a liturgical order in naming the Most Holy Trinity as opposed to the theological order in Matthew 28:19. The theological order is also the order of divine revelation to humanity. First, God the Father called people to a covenant relationship with Him. Next, in the Incarnation and mission of the Christ, God the Son revealed Himself to humanity. Finally, after the Son's Ascension, the Third Person of the Most Holy Trinity was fully revealed at Pentecost, God the Holy Spirit. Peter's Trinitarian order may be significant in the context of Peter's universal letter that was read in a liturgical assembly. And, it is significant that the visions of St. John in the Book of Revelation take place in the heavenly liturgical Assembly. 

In the Liturgy of the Mass, we follow Peter's and the Book of Revelation's liturgical order in addressing the Father, the Holy Spirit, and God the Son:

1. We begin our worship by addressing our prayers to God the Father, and we continue with prayers to the Father until the Eucharistic prayer. 
2. In the Eucharistic prayer, the priest calls upon God the Holy Spirit when he prays: "Let your Spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ." 
3. It isn't until the rite of the "Sign of Peace" that the priest finally addresses a prayer to God the Son: "Lord Jesus Christ, you said to your apostles: I leave you peace, my peace I give you.' Look not on our sins, but on the faith of your Church and grant us the peace and unity of your kingdom where you live for ever and ever." From the Sign of Peace onward, we continually directed our prayers to God the Son. 

In Paul's order, he is probably expressing his concept that the blessing of "the grace of the Lord Jesus Christ" is the greatest expression of "the love of God" for the Corinthian Christians. It is in divine love that the first two Persons of the Trinity sent the Holy Spirit. Mankind's fellowship with the Holy Trinity is only made possible through the mission of God the Holy Spirit in the lives of the Corinthian Christians and for us. 

St. Paul, pray for us that the love of the Most Holy Trinity is manifested in our lives today and every day until we meet You face to face!

Bible in One Year Day 343 (Acts 22, 2 Corinthians 9 -11, Proverbs 29:5-7)

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Day 343: God Uses Paul's Past 

Agape Bible Study Acts 22 

Chapter 22: Paul Defends Himself to the Jews

This is Paul's fourth long speech. The other three speeches were:

1. Paul's speech to the Jews of Antioch in Pisidia (Acts 13:16-41)
2. Paul's speech to the Greeks in Athens (Acts 17:22-31)
3. Paul's farewell address at Miletus to the priests of Ephesus (Acts 20:17-35)

Paul's fourth long speech to the Jewish crowd in Jerusalem is given in four parts:

1. His pedigree as a religiously observant Jew 
   His persecution of "the Way" (Christians)
2. His conversion experience
3. His divinely ordered mission to the Gentiles

Acts 22:1-21 ~ Paul's Speech to the Jews of Jerusalem

Question: What strategy does Paul use to try to identify with the Jewish crowd as he speaks to them in Aramaic, the common language of Judea, and not in Greek?

Answer: Addressing the Jews in their language to demonstrate that he is one of them, Paul begins by trying to identify with the crowd. He tells them of his Jewish upbringing and his education as a scholar of the Law who studied under one of the most famous rabbis of the time. He tries to identify with their "zealousness" for the Law by talking about his service to the Sanhedrin in persecuting Christians. He was a zealous Jewish legalist who demanded strict adherence to the Law according to the norms of the Torah in the strict Pharisaic tradition.

Next, he shares his conversion experience on the road to Damascus. One point of his conversion experience that the "zealous" Jews probably did not miss was that Paul was not only converted to Christ, but he was converted from Jewish legalism. From the time of his conversion experience, he ceases to persecute Jewish followers of "the Way" and no longer continues to observe the Jewish ritual laws. You will recall that Paul only had Timothy circumcised to help give him credibility as a Jewish Christian witnessing Christ to the Jews on their missionary journeys and not because he felt circumcision was necessary to Timothy's salvation (Acts 16:3).

 Acts 22:22-29 ~ Paul is Arrested and Imprisoned

Question: What is it that Paul says in his speech that causes such a strong response from the Jews demanding that he no longer deserves to live?

Answer: It appears to be their rage at Paul when he says Christ commissioned him to take the Gospel of salvation to the Gentiles. 

Acts 22:30 ~ The Roman Tribune Sends Paul to the Sanhedrin

What follows in chapter 23 is Paul's appearance before the Jewish high court of the Sanhedrin. It is the same court that accused Jesus of blasphemy and took Jesus to Pilate to be condemned to death (Mt 26:57-68; Mk 14:53-65; Lk 22:66-71); and it is the same court that condemned St. Stephen and illegally put him to death in Acts chapter 7. The Tribune will have Paul appear before the Jewish court in an attempt to placate the Jews, but he will have his soldiers stand by to protect Paul since the Jews do not have jurisdiction over a Roman citizen.

The events that have unfolded in Paul's attack by the Jews and in his arrest by the Romans have raised some troubling questions. Why haven't members of the Jerusalem church come forward to defend Paul? Is the community divided concerning Paul and his mission to the Gentiles and are there those who are glad to see him discredited? And why is there no mention of gratitude for the generous monetary gift Paul brought to them from the Gentiles of the Christian communities of Asia and Greece (Acts 24:17; Rom 15:25-26; 1 Cor 16:1-4)? Often Christians long for the unity and purity of faith in the first decades of the Church and despair of the troubling issues in the Church today. However, purity of faith has always been a struggle and there have always been scandals and divisions to overcome. The Church is the sinless Bride of Christ, but the irony is that she is a sinless Bride who is full of sinners. The struggle is part of the Church's destiny, and we must cling to Jesus' promise that the Church will not be overpowered by the forces of evil from without or from within.

Agape Bible Study 2 Corinthians 9 - 11 

2 Corinthians 9:1-5 ~ The Corinthian's Collection

It appears Paul has used the tactic of a little healthy competition between the Corinthian, Acadian (Greece), and Macedonian Christians, boasting to both about the generosity of the other. The contribution of the Corinthian Christians should be ready to be collected when Titus and the others arrive since Paul requested they begin the collection in his earlier letter (1 Cor 16:1-3). 

2 Corinthians 9:6-9 ~ Paul's Exhortation to be Generous Givers

Question: Paul urges the Corinthians to follow God's example in giving, using what example from the practice of sowing seeds in verse 6?

Answer: The more seed one sows, the greater the yield in the harvest. In the same way, the more generously one gives, the more blessings he will receive from his giving.

2 Corinthians 9:10-15 ~ The Circle of Blessings

Paul urges them to follow God's pattern of generosity. The Lord God is capable of great generosity (as attested to in Scripture); therefore, they should not fear that in their generosity they may end up falling short. God will see to their needs both physically and also spiritually by increasing their righteousness. Using the Greek words charis (grace) and eucharistia (thanksgiving), he describes the movement of God's grace that overflows from God to them and which they hand on to others. God's blessings come back to them because they will benefit from the prayers of the grateful "holy ones" who benefit from their generosity.

In 8:1-9:15, in his call to raise money for the Jerusalem church, Paul used the word charis (grace) eight times in five different but interrelated ways that highlight St. Paul's theology of grace that begins with God and returns to Him in thanksgiving and praise:

1. Foremost in St Paul's theology of grace, he refers to the charis of God's self-giving love manifested in the incarnation, life, death, and resurrection of Jesus Christ (8:9).
2. Paul refers to God's charis infused in human hearts by the Holy Spirit to guide and empower righteous human actions (8:1; 9:14).
3. Paul uses the word charis to signify the favor granted to those who participate in good works that extends God's saving love to others (8:4, 6-7, 19).
4. Paul calls the material resources God provides to those who cooperate in His plan to provide for those in need a charis (9:8).
5. Paul uses the word charis for the thanksgiving given to God for the blessings received through the works of those inspired by God (8:16).

Part II: Paul's Defense of His Ministry

In the first nine chapters, Paul's tone has been conciliatory as he praised the Corinthian church's positive response to his earlier "severe" letter (2:1-11). His tone and language in chapter 7 are especially positive as he "boasts" about them and writes that he has "great confidence" and "great pride" in them and is "filled with encouragement" (7:4). He rejoices in the news Titus brought of their longing and zeal for him (7:6-7). He even writes that he has "boasted" about them because Titus reported they are obedient to his earlier instructions (7:14-16, compare with 2:9). However, in Chapters 10-13, Paul warns them that he may have to discipline them "for every disobedience" when he comes (10:1-6). He even questions their affection for him, asking, "If I love you more, am I to be loved less?" (see 12:15 and compare with 11:11). He also chastises the Corinthian Christians for their alleged willingness to consider a "different Gospel" (11:4). He even writes that he fears the state in which he will find the community when he visits again (12:20; 13:5). Why is his confidence in their faith, which he expressed earlier, replaced with doubt by the end of the letter (13:5, compared with 1:24)? What explains the change in the tone of the letter? 

Some interpreters suggest that the two sections were originally two separate letters. Others suggest that the shift in tone reflects a change in the audience within the Corinthian community receiving Paul's letter. Paul alters his tone and language to communicate with two groups within the community while still addressing the whole community. In the first part of the letter, he addressed those in the community who responded favorable to the corrections he ordered in his previous letter, but the last chapters target those who challenged his apostolic authority and refused to repent. 

It may be that Paul addressed both groups in the one letter. It is possible that he wanted all the Corinthian Christians to benefit from the change from praise to criticism, allowing them to grasp the importance of obedience to his directives as necessary to maintain their relationship with him and their good standing in the Universal Church. Those who remained disobedient toward Paul might be encouraged by his praise of the faithfulness of their fellow Corinthian believers in chapters 1-9 of his letter. At the same time, he warns the obedient faithful who followed his instruction of the consequences of any future failure to obey. Perhaps this was Paul's strategy in the hope of restoring all the Corinthian Christians in their relationship to him before his next visit (13:9-10).

Chapter 10: The Authority to Build Up and Not to Tear Down

Titus's report has encouraged Paul that the misunderstanding between himself and the Corinthians (1:12-7:16) has been resolved. He also announced the impending visit of his representatives to collect the community's contribution for the church in Jerusalem (8:10-9:15). Now he turns the focus of this part of his letter to the troublesome and self-commending missionaries to whom he has already alluded several times (2:17; 3:1; 4:2; 5:12). He will be making the point in the next three chapters that rejection him and his ministerial team borders on rejecting the Gospel Jesus gave him the authority to preach.

Chapter 10 can be divided into three parts in which Paul contrasts himself with the trouble-making missionaries:

1. Paul compares himself to a soldier in God's army whose authority is from Jesus Christ and whose mission is to bring about Christ-like obedience within the Corinthian community (verses 1-6).
2. Paul's God-given authority is for building up the community (verses 7-11).
3. Paul defines what constitutes proper missionary "boasting" (verses 12-18).

2 Corinthians 10:1-6 ~ We do not Battle According to the Flesh

Paul uses a series of contrasts in verses 1-6:

1. presence versus absence
2. gentleness, clemency, and humility versus boldness, confidence, and bravery
3. obedience versus disobedience

Using the image of Jesus' gentleness and clemency, Paul presents himself as a humble warrior in God's army, engaged in a battle to bring about obedience within the Corinthian church. Paul and his ministers do not battle "according to the flesh" but according to the Spirit of God. Christ is the source of their authority.

Paul brings up the subject of Jesus' character in 10:1a for three reasons:

1. Paul seeks to emulate Jesus' gentleness and clemency in his role as the "father" of the Corinthian community. 
2. Jesus' gentle behavior toward others is in contrast to the values and behavior of those attempting to disrupt the community and to challenge Paul's leadership.
3. He wants the Corinthians to emulate Christ's gentleness and clemency in peaceful relationships with each other and with Paul and his team, even when Paul must correct their behavior.

Paul acknowledges that he is "in the flesh" in that he shares in the human condition. However, he does not "battle according to the flesh," meaning in the struggles he faces to spread the Gospel of salvation, he has the power of the Almighty behind him, and therefore, his "weapons" are enormously powerful! It may seem contradictory that Paul goes from emulating the gentleness of Christ to the imagery of battles and weapons. However, with this contrast, Paul captures the paradox of how God's power is made known in the gentle "Lamb of God" and His death on the Cross. However, in Jesus ultimate act of self-giving love, He achieved a victory in the battle over the powers of sin and death (Rom 5:12-21; 1 Cor 1:18-25). 

2 Corinthians 10:7-11 ~ Authority from the Lord for Building Up the Church

Question: In urging the Christians of Corinth to Look at what confronts you, what does he want them to consider? 

Answer: He wants them to look and see that Paul and his team belong to Christ and carry His power and authority. Those in the community who believe they belong to Christ should realize that they are in unity with Paul and his team. Their very existence attests to the authority given to Paul and his team by Jesus Christ.

I shall not be put to shame refers to Paul's confidence that, at his judgment, he will be found innocent of any wrongdoing in association with his ministry on behalf of the Corinthians. His assertions will not be refuted but will be revealed as true at the judgment throne of Christ (2 Cor 5:10).

2 Corinthians 10:12-18 ~ Only Boasting in the Lord

In verses 12-18, Paul qualifies his reason for boasting. He distinguishes his boasting from that of others. The "others" are the self-recommending, immoderately boastful, and those who encroach on the successes of others by claiming credit to what they did not earn.

Question: What is the reason Paul and his team will not boast of their successes in their ministry beyond measure?
Answer: He and his team are committed to keeping to the limits or standard that God has assigned them. Paul's "boasting" is in giving witness to the success God has given him and his team in spreading the Gospel of salvation by founding faith communities.

2 Corinthians 11:1-6 ~ Jealous with the Jealousy of God

Paul begins by asking the Corinthian Christians to have patience with him while he makes an argument in defense of his ministry writing, 2 For I am jealous of you with the jealousy of God, since I betrothed you to one husband to present you as a chaste virgin to Christ.

Paul is "jealous" in the same way God is "jealous" in protecting the unique covenant relationship He has with His covenant people. It is the same unique relationship Jesus has in His "Bridegroom" relationship with His chaste Bride, the Church. It was Paul who led the Corinthians to Christ, their eternal Bridegroom/Husband, and he feels a responsibility for maintaining their unblemished character as the Bride of Christ. 

Question: What fear does Paul express in verses 3-4, and what group represents the "deceiving serpent"? In what way does Paul refer sarcastically to this group in verse 5?
Answer: Paul is fearful that the self-recommending ministers have corrupted the Corinthian Christians' understanding of the doctrine of the Gospel. Paul writes these men are so conceited as to consider themselves as "superapostles" whose authority is greater than Paul's authority. 

Question: Satan used forbidden food to draw man away from God, promising the food would give them a supernatural gift. However, it was a lie, and the forbidden food only inflicted the loss of immortality and the punishment of eternal death. What did God do to restore man's immortal life physically and spiritually? See Jn 6:54-58; 2 Pt 1:4-11

Answer: God used food, transformed supernaturally into the gift of the Body, Blood, Soul, and Divinity of the Resurrected Jesus Christ, to restore life that is eternal and to share in the divine life of the Most Holy Trinity. 

2 Corinthians 11:7-11 ~ Preaching Without Charge

Paul did not ask for contributions from the Corinthians to support his ministry among them.
Question: How were Paul's material needs met during his stay in Corinth?
Answer: The members of his missionary team who came from Macedonia brought contributions from their home churches to support Paul's missionary efforts in Greece.

In verse 11, Paul defends himself by declaring that everything he has done has been out of love for the Corinthians. He did not "sell" the Gospel of salvation to them. Other Christians made the sacrifice for Paul to bring them the Gospel at no charge. In verse 11, Paul defends his genuine love for the Corinthian Christians, demonstrated by his actions.

2 Corinthians 11:12-15 ~ False Apostles

Question: What three accusations does Paul make against the men who he writes have tried to mislead the Corinthians in verse 13?
Answer:

1. They are false apostles.
2. They are deceitful workers.
3. They are those who falsely present themselves as true apostles of Christ.

2 Corinthians 11:16-29 ~ Paul's Trials and Labors

The "you," plural, in this passage refers to the misled Corinthian Christians who have believed the false apostles and have turned against Paul. Paul writes to those who have listened to the boasts of the false apostles to bear with him as he boasts a little "according to the flesh," meaning in human weakness. He is not contradicting his earlier statement that one should "only boast in the Lord." In that statement, he was referring to spiritual deeds; however, now he is referring to earthly accomplishments or credentials. 

Paul asks a series of three rhetorical questions followed by his answers in comparing himself with the false teachers in verses 22-23:

1. Are they Hebrews? So am I. 
2. Are they Israelites? So am I. 
3. Are they ministers of Christ? (I am talking like an insane person.) I am still more, with far greater labors, far more imprisonments, far worse beatings, and numerous brushes with death.  

2 Corinthians 11:30-33 ~ Paul's Boast

Paul now writes that he will no longer boast of his sufferings but his weakness. He swears an oath concerning his truthfulness in verse 31: The God and Father of the Lord Jesus knows, he who is blessed forever, that I do not lie. Then he gives an example of how in his weakness he experienced the strength of God by writing about his escape from Damascus after his conversion.

Bible in One Year Day 341 (Acts 20, 2 Corinthians 3-5, Proverbs 28:25-28)

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Day 341:  Eternal Weight of Glory 

Agape Bible Study Acts 20 

Chapter 20: Paul's Missionary Team Leaves for Macedonia and Greece

 

The first six verses of chapter 20 describe the first stages of Paul's planned return to his home in Antioch via a visit to the mother church in Jerusalem. This is the beginning of the end of his third missionary journey. The passage is unclear, but it appears that Paul will return to the communities in Macedonia (20:1) and then will travel to Greece to visit Corinth from where he plans to sail for Syria. In Macedonia it is likely that one of the communities he encouraged (20:2) was the community of Christians in the city of Philippi who probably still met at Lydia's house (16:12-15, 40). Next Paul turns south and travels to Greece, stopping in Corinth. Many commentators suggest that during the three winter months of 57/58 AD in Corinth that Paul wrote his letter to the Romans (Fitzmyer, Acts, page 67). Luke has already mentioned Paul's plan to visit Rome in Acts 19:21. After a threat on his life, Paul returns to Macedonia, stopping at Philippi where he plans to set sail for Troas. Notice that Luke's "we/us" passages pick up again in Philippi. The "we/us" passages that have been absent since the middle of chapter 16 are reintroduced in this chapter (verses 5, 6 twice, 7, 8, 13 twice, 14 twice, 15 three times). Paul will set sail from Philippi and rejoin other members of his missionary team at Troas, a seaport city in Mysia on the northwest coast of Asia Minor (Acts 20:6).

Acts 20:1-3 ~ The Journey to Macedonia and Greece

Paul makes his farewell to the Christians of Ephesus in what is probably the summer of 57 AD (1 Cor 16:18) and sets out across the Aegean Sea for Macedonia, revisiting Christian communities on the way through the territory. He was in Macedonia in the summer and into the fall (1 Cor 16:5-8). Luke does not mention it, but after leaving Macedonia Paul travels to Corinth in Greece and spends the winter months there (1 Cor 16:6). 

Paul established a Christian community in Corinth about the year 51 AD, on his second missionary journey. It was while Paul was in Ephesus on his third journey that he received disquieting news about conditions in Corinth. Christians associated with a woman named Chloe (perhaps her church-home) wrote to tell Paul that the community was displaying open factionalism. Certain members were identifying themselves exclusively with either Paul or Apollo and it was for this reason that Apollo left (1 Cor 1:10-4:21; 16:12). There was also the problem of the faith community's unwillingness to take appropriate action against a member who was living publicly in an incestuous union (5:1-13), and other members were engaging in legal conflicts in Roman law courts, while still others may have been participating in religious prostitution or pagan temple sacrifices (6:12-20; 10:14-22). Paul needed to visit Corinth.

Acts 20:4-6 ~ Paul and his Companions Return to Troas

Paul and his team returned to Philippi, which you will recall was Paul's first European church and Lydia his first convert there (16:12-40): A number of Paul's missionary team members are named in this passage. Some we have heard of before and others are introduced for the first time like Sopater who is also called Sosipater.
Question: Who is Sopater? See Acts 20:4 and Rom 16:21.
Answer: He is a Jewish Christian from Beroea and a missionary companion of St. Paul. Paul calls Sopater/Sosipater along with Timothy, Lucius and Jason his "kinsman," meaning fellow Jews, who join Paul in sending greetings to the church in Rome.

Paul left Philippi in Macedonia in the spring of 58 AD (Acts 20:6) after having spent nearly a year in Greece and Macedonia. This may have been the time he traveled to Illyricum (Rom 15:19). It was also during this time that it is believed Paul wrote several of his letters: 

• His first letter to the Corinthians from Ephesus
• His second letter to the Corinthians from Macedonia
• His letter to the Romans from Corinth

As his third missionary journey comes to an end, he is already thinking about moving westward into the lands of the Roman Empire, and his letter to the church in Rome may be an attempt to gain their financial support as he had the support of the community in Antioch for his first three missionary journeys.

Acts 20:7-12 ~ Paul Restores a Young Man to Life

The "first day of the week" is Sunday. It is the day Christians regularly met to worship because it was the day of the week that Jesus was raised from the dead, and they called it "the Lord's Day" (Mt 28:1; 1 Cor 16:2; Rev 10:1).

The Feast of the Resurrection could have been celebrated in Philippi and that was why Paul waited five days, or it was celebrated on "the first day of the week" (Sunday) in Troas. The Christians of Troas are meeting in a three story building. The "breaking of the bread" was the reason for their meeting and is the way early Christians referred to the celebration of the Eucharist (see the Didache 9:3-4). Paul's homily is long because he knows he will never see them again.

Acts 20:13-16 ~ The Journey to Miletus

Luke was with Paul while the rest of the missionary team continued on to Troas. Troas, you will recall, was located at the extreme northwest region of the province of Asia and the peninsula of Asia Minor. Chios is also spelled Kios.
Assos was located on the opposite side of the peninsula from Troas. Mitylene was a harbor on the southeastern shore of the island of Lesbos. Chios/Kios was a large island that was located along the western coast of Asia Minor. Samos was one of the most important islands in the Aegean. Miletus was located about 35 miles (56 km) south of Ephesus.

Acts 20:17-35 ~ St. Paul's Farewell Speech to the Presbyters of Ephesus

Paul's farewell address to the ministers of the church at Ephesus is his third long discourse in Acts:

1. Paul's Gospel message to the Jews of Antioch, Pisidia (13:17-41).
2. Paul's speech to the Gentiles in Athens (17:23-31).
3. Paul's farewell address to the Christian ministers of Ephesus (20:17-35).

Paul's farewell address to the priests of Ephesus is essentially his last will and testament.

Paul reminds them of the standard he set in his dedication to preaching the Gospel of Jesus Christ (verses 18-21).

1. He speaks of his anticipated suffering in Jerusalem and alludes to his death (verses 22-27).
2. He admonishes them to be vigilant in guarding the community especially against false teachers/prophets who are certain to infiltrate the community as soon as he departs (verses 28-31).
3. He commends them to God to build them up in faith and for them to be selfless and not materialistic but full of charity (verse 32-33).
4. He testifies that he has not profited from his service and concludes with a saying of Jesus: "It is more blessed to give than to receive" (verses 34-35).

The saying of Jesus that Paul quotes is not recorded in the Gospels. When Paul says: Keep watch over yourselves and over the whole flock of which the Holy Spirit has appointed you overseers, in which you tend the church of God that he acquired with his own blood, he is referring to the Blood of the Savior.

Acts 20:36-38 ~ The Farewell

At the end, Paul prays with the priests of Ephesus; these are men he ordained to ministerial service, and they are like sons to him after teaching and serving with them for what Paul calls three years. It is a painful parting but they all commend their lives to God and His will for their future whatever that may be.

Agape Bible Study 2 Corinthians 3 - 5 

2 Corinthians 3:1-6 ~ The Spirit Gives Life

Paul began a discussion of the New Covenant ministry and his role in it in 2:14, and that discussion will continue until 7:4. The first part his discussion focuses on the New Covenant and its new ministry whose principal fruit is the Spirit-empowered transformation of Christians into the "image of God" after the likeness of Jesus Christ.

The Corinthian Christians are like a personal letter written in the Spirit, unlike letters written in ink. Their conversion and continuing faith in Jesus Christ are, therefore, the basis of Paul's confidence in Christ since, through Paul's ministry, the Holy Spirit has written the law of love on their "hearts of flesh."

2 Corinthians 3:7-11 ~ Contrasting Two Covenants and Two Ministries

A key word in this passage is doxa, "glory," as Paul contrasts and compares the New Covenant and its ministry with the old Sinai Covenant and its ministry, pointing out the glory of the new over the old. Another key word is the Greek word katargeo in the passive voice (verses 7, 11, 13, 14), translated as "fade" in verses 7, 11, and 13, but in the NAB translated as "dull" in verse 14. 

Paul uses an argument from lesser to greater with the repeat of "how much more" (twice) and "much more" three times in verses 8, 9, and 11. The Old Testament reference in these verses is to when Moses received the Ten Commandments of the Sinai Covenant in letters carved on stone (Ex 32:16) and later covered his face after exposure to the glory of God's presence gave his face a divine radiance (Ex 34:30-35). Paul's point is that what only seemed glorious in the Old Covenant is surpassed in the New. The difference in "glory" between the Old and New Covenants is so great that only the New Covenant and its ministry can truly be called "glorious."

2 Corinthians 3:12-18 ~ The Most Holy Trinity Transforms Us With His Glory

Paul continues by comparing his ministry with the ministry of Moses, offering an interpretation of Moses' veil in verses 12-16.

Question: Why does Paul write that Moses covered his face with a veil?
Answer: Moses placed a veil over his face after the people saw his face reflecting the radiance of God's glory. He did this not to hide the glory, but the keep their faith from fading with the fading radiance of his face and to cause them to continue to fear disobeying him because of the "veil over their hearts" that disposed them to acts of rebellion.

Next, in verses 17-18, Paul describes the Holy Spirit's continuing work of transforming Christians into the glorious "image of God." It is an image that was lost in Adam's fall from grace but restored by Jesus. In verse 18, Paul repeats the word "glory" three times; it is the number of the Trinity. 

Chapter 4

2 Corinthians 4:1-6 ~ The Integrity of Paul's Ministry

In this part of his letter, Paul commends his ministerial conduct to the Corinthians in which he is not discouraged because he proclaims the Gospel openly through his preaching and humble service as an apostle of Jesus Christ by the will of God (4:1-6).

3 And even though our gospel is veiled, it is veiled for those who are perishing ...
Paul picks up the allusions to "veiled" and "unveiled" from the last chapter. The Holy Spirit "unveils" the Gospel for those who accept Christ with a pure and humble heart. However, Paul writes the Holy Spirit veils the truth of the Gospel and the glory of Christ from the unbelievers whose unbelief will condemn them to eternal death. This statement recalls what Paul wrote in 2:15-16 that the Gospel is like an odor of death that leads to death for those who view Paul's suffering and humble service as foolishness and weakness.

2 Corinthians 4:7-12 ~ The Paradox of Christian Ministry

4:7-5:10 begins the second part of Paul's extended discussion on apostleship (2:14-7:4). When Paul writes about "earthen vessels" in verse 7, the image recalls Jeremiah's object lesson of the clay jar in the potter's hands in Jeremiah 18:1-6. Whenever the clay vessel turned out badly, the potter tried again, making another vessel. Then the word of God came to Jeremiah saying, "Can I not do to you, house of Israel, as this potter has done?" The lesson is that God is the author of life who created Adam from the clay of the earth, and He has the power to destroy or restore according to whether His people disobey Him or fulfill His plans.

Our fragile human bodies are the earthen vessels or instruments God uses to continue His Divine Plan for humanity. But, what is the treasure these vessels hold? The context of Paul's earlier passage in 4:1-6 suggests three possibilities:

1. "This ministry" of the New Covenant (4:1).
2. "The Gospel of the glory of Christ" (4:4).
3. "The knowledge of the glory of God on the face of Christ" (4:6).

 

Paul lists four pairs of participles to illustrate his point in verses 8-9. Paul's list of sufferings in 4:8-9 is the first of four lists in his letter (also see 6:4-10; 11:23-33; 12:10). Some of these hardships he passively endures and others he willingly takes on. In each pairing of verses 8-9, the first participle refers to Paul's suffering and the second to God's deliverance:

1. afflicted in every way, but not constrained
2. perplexed, but not driven to despair
3. persecuted, but not abandoned
4. struck down, but not destroyed

2 Corinthians 4:13-5:1 ~ The Promise of Eternal Glory

In verse 13, Paul quotes from Psalm 116 from the Septuagint Greek translation in which the psalmist, a righteous man, tells his story of suffering. The psalmist identifies himself as God's "slave/servant" and the child of God's maidservant (Ps 116:16). Twice he refers to an event in which he suffered (116:6, 10), describing his suffering in vivid terms as he was caught in "the cords of death" and the "snares of Sheol/Hades" seized him (116:3). Nearing death, he cries out "O Yahweh, save my life!" (116:4), and promises to praise Yahweh by raising "the cup of salvation" and fulfilling his vows to Yahweh "in the presence of all his people" (116:13). Finally, near the end of the psalm, the righteous, suffering man cries out that the death of one of God's holy ones is precious before the Lord (116:15), and vows, "I will offer a sacrifice of thanksgiving and call on the name of Yahweh" (116:16). In quoting from the words of the psalm, Paul evokes the entire story of the faithful, righteous suffer who has served as God's slave and has trusted in God to deliver his soul from death.

Life is already present and revealing itself, but life will outlast the present experience of suffering and dying because life is eternal (verses 17-18). He urges them not to become discouraged, despite the experience of death that all humans must face. He contrasts one's "outer self," meaning what the individual is subject to in earthly perception and observation in the temporal body, to the "inner self" that is the interior and hidden self which undergoes renewal, as he writes, "being renewed day by day" by divine grace to be ready to receive an immortal, resurrected body (verse 16).

Paul suggests that a process is at work. The renewal is already taking place even as one moves toward death in one's life journey. Paul and other Christians already have a share in the life of Jesus through the Sacrament of Christian Baptism and the Eucharist. But we only recognize this by faith as we journey through "light affliction" that "is producing for us an eternal weight of glory" (verse17). In 5:1, Paul calls our earthly bodies a "tent," meaning a temporary structure. St. Peter uses the same descriptive term for the perishable human body in 2 Peter 1:13, I think it right, as long as I am in this "tent," to stir you up by a reminder, 14 since I know that I will soon have to put it aside, as indeed our Lord Jesus Christ has shown me. 

Death will destroy our temporal bodies, but that doesn't matter because we have a building from God, a dwelling not made with hands, eternal in heaven (5:1). That eternal "dwelling place" is life in the Spirit that we will experience in Heaven at the end of our earthly lives, and the promise of the bodily resurrection at the end of time. This contrast recalls Jesus' saying about the destruction of the Jerusalem Temple and the construction of another "building not made with hands" in Mark 14:58; it is a prediction applied to Jesus' own body (Jn 2:20) and our bodies on the day Christ returns to raise the dead to new life in imperishable bodies.

Chapter 5: The Corinthian's Future Destiny and Paul's Ministry

2 Corinthians 5:2-5 ~ Our Eternal Destiny

Question: How many different metaphors has Paul used for our temporal bodies? See 4:7, 16; 5:1 and 2.
Answer: He has referred to our present earthly condition as "earthen vessels," "our outer self," "our earthly dwelling," and a "tent."

Each metaphor expresses the temporal condition of our bodies. Although we know that our earthly bodies are temporal, we want to avoid death and the loss of our bodies (verse 4). However, Paul writes that when we have "taken it off,' referring to our physical bodies in death, that "we shall not be found naked." 

In the ancient world, a slave owner branded his slave with an indelible mark, and Roman soldiers received the brand of the legion to which they were assigned. These were indelible marks of ownership or belonging.

After receiving the Sacraments of Baptism and Confirmation, the person shares completely in the mission of Jesus Christ and the fullness of the Holy Spirit so their lives may give off what Paul called "the aroma of Christ" (2 Corinthians 2:15; CCC 1294). The seal of the Holy Spirit marks a Christian's total belonging to Christ and the enrollment as an apostle in His service forever. It is an "installment" on the promise of eternal salvation and provides God's divine protection in the great eschatological (end time) trial before Christ returns to judge the living and the dead (Mt 24:31-46, CCC 1038, 1295-96). 

2 Corinthians 5:6-10 ~ Have Courage as You Prepare to Join the Lord

The promises of the resurrection and eternal life should make us courageous in facing the trials of this temporary life.
Question: In verse 6, what does Paul remind Christians about the world and our earthly bodies, especially in light of using the "tent" metaphor in verses 1-2, suggesting the abode of a nomadic wanderer?
Answer: St. Paul reminds Christians that the world is not our home and our bodies are only temporal dwellings. We are on a journey through this life and in exile in a land that is not our home. Our destiny is to be reunited with Jesus in Heaven, our true home. 

2 Corinthians 5:11-15 ~ Impelled by the Love of Christ

This passage is transitional as Paul sums up what came earlier in his letter. Referring to being "clearly apparent," he again defends his transparency before God and the Corinthians in contrast to the self-commendation, boasting, and the preoccupation of what is worldly and external that others have presented to the Corinthians (see 1:12-14; 2:14; 3:1, 4:6).

2 Corinthians 5:16-21 ~ A New Creation in Christ and the Ministry of Reconciliation

Paul's point is that since the coming of the Christ, we no longer judge anyone's worth according to the standards of wealth or social rank; even in Jesus' case, it does not matter that He was a poor Jewish carpenter from the Galilee. All Christians are equals in Christ.

 

20 So we are ambassadors for Christ as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God.
In the ancient world, as today, an ambassador of a king or a national leader carried the king or leader's authoritative message to whomever the king or ruler sent him. In the same way, Jesus Christ, the King of kings, sends forth all Baptized Christians as His ambassadors with His message of salvation to the world (Mt 28:19-20; Acts 1:8). It is the duty of every Christian to carry on the work of Christ in the world, doing works of mercy and sharing the Gospel of salvation.

Jesus is our eternal High Priest who continuously offers an infinitely meritorious sacrifice to God on behalf of the human race in the heavenly Sanctuary (Rev 5:6). That sacrifice is Christ's life, His sufferings, His love for the Father and humanity. His unblemished offering satisfied the demand of divine justice. In His willing sacrifice, according to the will of the Father, Christ merits the gift of salvation for all human beings who, in His name, accept His gift of eternal life. Jesus could not remain the "unblemished Lamb of God," presenting Himself to God in the heavenly Sanctuary, if He bore the stains of our sins; He could not have even entered Heaven. It was the punishment for our sins that He took upon Himself.