Psalm 22 – The Crimson Worm

Posted on December 22, 2024 by dkoop

“But I am a worm and not a man,
    scorned by everyone, despised by the people.”  Psalm 22:6

There is a specific type of worm that the Hebrew scriptures reference 43 times. It may be easy to overlook it since the English word ‘worm’ is unpleasant, basic, and unassuming, but it is packed with significance.

The word is תּוֹלָע (tôlā’)

Of course, worms are worms no matter what culture you’re from. In several cases it’s used like you would expect, denoting decay, curse, punishment, or insignificance. Worms grow in the manna that the people tried to save (Ex 16:20), and God promises that when they disobey, the worm will eat their produce instead of them (Deut 28:39). This is the worm which was appointed by God to attack Jonah’s shade plant which then withered (Jonah 4:7). Job and Isaiah both equate it to a maggot (Job 25:6, Is 14:11), and it is the worm that eats the dead bodies of those who rebel against the Lord (Is 66:24).

Yet that is only 6 of the 43 uses of the word tôlā’. The other uses only make sense when we look at the nature of this specific ‘crimson worm.’

The coccus ilicis, or kermes ilicis (or kermes biblicus), called tôlā’ in Hebrew and ‘crimson worm’ in English, is a red worm found primarily in the Middle East, which produces a brilliant red dye.

This is why tôlā’ is most often translated to ’scarlet’ in the Bible instead of ‘worm.’ When God says ‘use scarlet yarn,’ He’s not merely saying ‘use worm yarn’ or ‘use red yarn.’ He’s saying ‘use tôlā’ yarn’ or ‘use the red yarn you get from the tôlā’ worm.’

This is why it’s significant:

When the time comes for the female tôlā’ to bear her young, she goes through a remarkable process to give birth, protect her young, and sustain them until she eventually leaves them. Here’s a snapshot of the process:

  • She attaches herself to a tree.
  • She fastens herself so securely to the tree that she is physically unable to detach herself. There is finality in this decision.
  • While doing so, she makes a hard shell to protect the eggs she lays beneath her.
  • When the larvae hatch, they live protected under the mother’s fastened body, feeding themselves with her bod.
  • Once the larvae are strong enough, after several days, the mother dies.
  • A scarlet red liquid leaks out of the protective shell and often stains the tree it was attached to as well as the baby larvae. This color is permanent and they’ll be that way for the rest of their lives.
  • Once the mother’s dead, her body begins to decay and over the course of ~3 days, the scarlet red color turns into a white waxy substance.

It’s hard not to see the symbolism here as we think about Jesus.

Attached To A Tree

Jesus, like the worm, attached Himself to a tree in order to die there for the sake of His offspring. This tree was the place where redemption would be purchased and where Jesus would become the source of eternal salvation for all who obey Him.

“He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.” — 1 Peter 2:24

“Although he was a son, he learned obedience through what he suffered.And being made perfect, he became the source of eternal salvation to all who obey him.” — Heb 5:8–9

Protects The Offspring

Jesus’ heart is to protect the offspring. Like the worm, Jesus creates a sort of spiritual ’shell’ of protection around those ‘born again’ newborns and children who are His, and who cannot fend for themselves and are indeed helpless without the mother worm’s fastening herself to them. Jesus is constrained by His love for the offspring such that He, dare we say, ‘cannot’ detach Himself from the tree for their sake. This protection costs Him, like the mother worm, everything. Indeed, it will lead to their life, but the protector’s death.

John 10:1–18, Mt 27:39–44

“While I was with them, I kept them in your name, which you have given me. I have guarded them, and not one of them has been lost except the son of destruction, that the Scripture might be fulfilled.” — John 17:12

Sustains The Offspring

The mother worm not only provides covering and protection from the environment, but also sustenance through herself, as her offspring feed off of her very body. As she gives up her life, she becomes the source of life for her offspring. So it is with Jesus.

“I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.” — John 6:51

Seals The Offspring With Blood

A covenant is sealed with blood, blood being the sign of a confirmed covenant. To be stained with blood is to be sealed by covenant. From Adam (Gen 3:21) to Abraham (Gen 15) to Moses (Ex 24:7–8) to Jesus (Mt 26:28). The last supper provided the image of a New Covenant between God and His people — symbolically in the wine, and fully by the blood on the cross. Those who surrender to this work receive the purifying and sanctifying work of His blood, and are thus stained by it for the rest of their lives, just like the worm’s offspring.

Mt. 26:28, Eph 1:7–14, 4:30, 1 Peter 1:2

Red Turns White

Jesus spent 3 days in the tomb (Mt. 12:40, 27:62–28:8), and it’s His blood that washes away sin and secures eternal redemption (1 Cor 6:11, Mt 26:28, Rom 3:25, Eph 1:7, 2:13, Col 1:20, Heb 9:12–14) and makes His people white/pure (Rev 7:14, 22:14).

Scarlet Yarn

If you aren’t convinced of the supernatural providence of this worm’s creation, let’s go back to the use of tôlā’ in the text and in the ancient Hebrew culture.

From this crimson worm, the people would create a rich red dye, and thus a rich red yarn. It was with this ’scarlet yarn’ (literally tôlā’ yarn in the text) that God told them to create much of the holy furnishings and dress for tabernacle/temple service.

God wanted tôlā’ yarn to be used in the curtains of the tabernacle (Ex 26:1, Ex 36:8), the veil of the tabernacle (Ex 26:31, Ex 36:35), the entrance screen of the tabernacle (Ex 26:36, Ex 36:37), and the screen around the tabernacle courtyard (Ex 27:16, Ex 38:18).

Tôlā’ yarn was also to be used in various parts of the high priest’s ephod (Ex 28:6, Ex 28:8, Ex 28:15, Ex 28:33, Ex 39:1–8, Ex 39:24), and other parts of the priests’ garments (Ex 39:29). It was also used in a cloth which covered elements of the tent of meeting as they traveled (Num 4:8).

Thus, this tôlā’ yarn was one of the things the people could contribute for the tabernacle and a skill that people were trained in (Ex 25:4, Ex 35:6, Ex 35:23, Ex 35:25, Ex 35:35, Ex 38:23). To wear clothing made of this red yarn from the tôlā’ worm was a symbol of wealth (Lam 4:5).

God embedded this process and story of a sacrificial mother worm into the very fabric (literally) of the tabernacle, temple, and priestly process — the means of God’s dwelling with man on earth and the means of man’s communing with God.

Even the yarn itself speaks of God’s redemptive story in pointing to His security, sacrifice, sustenance, seal, and sanctification. It’s no surprise that this tôlā’ yarn was also used in the ritual cleansing of someone who had been healed of leprosy (Lev 14:4–6), in the ritual cleansing of a house which had leprosy in it (Lev 14:49–52), and in the red heifer ritual offering for purification (Num 19:6). It’s this ’scarlet wool’ that the author of Hebrews reminds us of in his point that “without the shedding of blood there is no forgiveness of sins.” (Heb 9:15–22)

Psalm 22

“…but I am a worm (tôlā’) and not a man, scorned by men and despised by the people…” — Ps 22:6

When David wrote this word tôlā’ in Psalm 22, we might suppose he was simply expressing humility. Perhaps he was. I am more inclined to think that David knew exactly what word, symbol, and idea he was portraying. He, as a type of the future Messiah, knew his place (most of the time) as sub-king under the sovereignty and active direction of God.

Regardless of David’s intention, we of course find the word’s greatest significance when Jesus points to it on the cross. When Jesus cited the opening words of Psalm 22 (Mt. 27:46), he employed a tradition of the time that identified the entire passage, like quoting a chapter heading or book title. Jesus’ cry, “My God, my God, why have you forsaken me?” was analogous to a preacher today saying, “Remember the words of Psalm 22.”

What’s more, this was known as the ‘death psalm’ in Jewish culture. RVL (episode 11) says:

…So the Rabbis learn the text, live the text, teach the text…and it is the dream of every rabbi to ‘die the text’… A jew, for 2400 years, if you’re religious that when you die, you recite Psalm 22 and you die with the Shema on your lips, so the first thing you do is meet God after you’ve said the Shema. Now not many jews get that of course but when they went to the gas chambers, went to the inquisition, when the crusaders — they would always recite Psalm 22 and then the Shema. Akiva was reciting the Shema, the Romans had made a cage and were lowering it into a fire and burning him and then lifting him out, and then lowering him into the fire and then lifting him out, and they were making his talmeedim, these 14–16 year old kids, watch. And Akiva would lower in screaming the Shema and come out reciting Psalm 22, and one of the students finally couldn’t take it anymore and said, “Rabbi, your whole life you’ve been trying to follow God and He allowed THIS to happen to you, why do you still say Shema?” And Rabbi Akiva is said to have said, “If I spent my whole life seeking to follow the Torah and live the Shema, and this happened, imagine how bad it would be if I hadn’t.”

This is the ‘death psalm.’ I want you to come with me to the cross and I want to suggest to you that all seven sayings — six for sure — come out of Psalm 22. And what Jesus is doing dying — choking to death — is muttering, gasping through the death psalm, and when He comes to the point that it reminds Him of something, He shouts it. And I’ll take it from the Hebrew so it’s a little different, but if you get the Tanakh you’ll see it this way:

  1. It starts, “My God My God!” (not even Father!) “Why have you abandoned me!” (v.2)

That’s obvious. (Mt. 27:46, Mk 15:34)

2.“You drew me from the womb, made me secure at my mother’s breast. I became your charge at birth from my mother’s womb. You have been my God.” (v.10–11)

“Mother, your son. Son, your mother.” (John 19:25–27) …Maybe?

3. “My life ebbs away, my bones are out of joint. My heart is like wax melting within me, my strength dries up like a shard of pottery, my tongue sticks to the roof of my mouth — “ (v.15)

“I’M SO THIRSTY!” (John 19:28)…Maybe? Your Rabbi died, I think, reciting the text.

4. “Because of you, I offer praise in the great congregation.” (v.26) In Hebrew, “In the presence of the worshippers, I COMMIT MY SPIRIT!”

“To you, I commit my spirit,” Luke says. (Lk 23:46)

5. And last, this is the way the psalm ends: “Offspring shall yet serve him, the Lord’s fame shall yet be proclaimed to the generation to come, they shall tell of his greatness for he has finished it.” (v.31)

“It is finished.” (John 19:30)

In saying any one of these things therefore, Jesus at least implicitly (if not explicitly) prayed the entire psalm as He hung there, as an intimate conversation between Him and His Father. Let’s therefore walk through our own consideration of Psalm 22’s entirety, in the context of the tôlā’.

The tôlā’ in Psalm 22

v.3–5

Jesus identifies the character of God as One who is faithful. Time and time again, He has delivered His people as they trusted Him — He is a Rescuer of men.

v.1–2

Yet confusingly, God is not rescuing this Man (v1–2). It would seem out of character, as this Man is doing all of the right things. Indeed, “Why?”

v.6–7

Jesus says, “…[Those men] cried and were rescued, but I am not a man.” Indeed, He is more than a man — He is a tôlā’. The tôlā’ by its nature is self-sacrificial. It chooses to be permanently bound to the tree. It does not expect that it will cry out and be rescued, for this sacrificial death is the very purpose for its existence. This self-sacrificial nature is exactly contrary to that of mankind, and thus, mankind scorned and mocked it, even though it was for their great benefit.

v.8

This refusal to cry out and be rescued was precisely what they mocked (Mt. 27:39–44,49). In a sense, they might have figured He was less than a man. After all, God rescues men. If God won’t rescue this man, he must be less than a man. Worthless.

To this implication, Jesus responds, “I am not a man.” “I am a tôlā’.” (v.6)

v.9–13

Jesus was used to refusing to be rescued (Mt. 4). Thus, once again, He focused on His Father’s character, His faithfulness, and asked Him to be near, though He felt far.

v.14–15

Just like the tôlā’ on the tree, He let His lifeblood be ‘poured out.’ He gave His entire body such that His bones were ‘out of joint.’ He ‘dried up’ on that tree like the tôlā’ forming its cocoon of safety, and He let His ‘heart melt’ for those who were His, to the point that the only thing that was left was the pure white ‘wax’ substance.

v.16–18

And if the significance of the worm was lost on everyone else, Jesus and His Father knew. For Jesus looked down and saw them casting lots for His clothing. Which clothing? The robe they had put on Him and taken back off of Him — the scarlet (tôlā’) robe (Mt. 27:27–28, 31, 35).

v.19–21

Lest we think Jesus did not ask His Father to rescue Him — He did. Not only in the garden (Mt. 26:39,42,44) but here on the cross.

v.22–24

And yet this lack of rescuing didn’t change what was true concerning the Father’s character. He is still worthy of praise and glory, fear and awe. He is still the God who cares and listens to those afflicted. Yet how can we reconcile this when He is presently not rescuing His most Beloved?

v.25–31

Because there is coming a Day when Jesus will reign physically on the earth from Jerusalem over every other king and all will bow the knee to Him who is worthy to inherit the nations (Is. 2, Ps. 2, Rev 5). The afflicted will be forever rescued, be forever satisfied, and live forever proclaiming His goodness.

And thus, by the Father’s restraint in rescuing Jesus from the cross, He is rescuing and redeeming men unto Himself. How then can we say He wasn’t still the ‘God who rescues’ while Jesus hung on the cross? Jesus, like Moses (Ex 32:32) or Paul (Rom 9:1–3) requests that God “Rescue them, not me. If I can give myself for their sake, I will.”

This is the heart of the tôlā’.

Isaiah says that our sin is “red like crimson” (red like tôlā’), and yet the Lord invites His people to obey that their sin would be white ‘like wool’ (or like the white waxy substance that results from a tôlā’ worm actually sacrificing itself for the sake of others) (1:18). Additionally, the Lord calls the tribe of Jacob a worm (tôlā’) as He invites them to ‘fear not,’ and to receive His help and His refuge (41:14).

Yet we know that we are called to more than this. We are not merely called to be the offspring of the tôlā’. He calls us to follow in the same mind and spirit as Him, laying down our lives for others (Phil 2–3, 2 Cor 4–5). Thus, He calls us to be the tôlā’ ourselves.

www.Upwards.Church

Message Audio/Video and Outline: https://upwards.church/watch-now/leander-campus-videos

Watch Messages: YouTube-Upwards Church

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Read Along Daily Bible Reading: YouVersion (https://www.bible.com/organizations/370f8a6e-16bc-464f-8c43-0b7623fd2952)

Source: https://medium.com/@RT_Brown7/crimson-worm-62389d87193a

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Messianic Psalm 68 – Quoted in Ephesians 4:8

Posted on December 20, 2024 by dkoop

For Connect Groups we looked at Psalm 68, one of most challenging Psalms according to commentators.  Below are some notes that we referred to.

You have ascended on high, You have led captivity captive; You have received gifts among men, even from the rebellious, that the Lord God might dwell there. (Psalm 68:18)

The Ascension Psalm

The first half of this Psalm God traces Israel’s history through the wilderness (vv. 1–17); in the second half we get the future deliverance of Israel and the millennial kingdom under Adonai (vv. 19–35). Verse 18 connects the two sections and is wonderfully messianic in character, however, not Messiah in His ministry upon the earth as revealed in the Gospels, but His place in heaven. The Apostle Paul quotes Psalm 68:18 in Ephesians 4:8 to show the ascension of Christ with the intent to show the relationship of that to the giving of gifts to the body of Christ. This is the reason why Christians often call Psalm 68, the “Ascension Psalm.”1 In many ways, it is a very remarkable and unique psalm as we will see.

A Cornucopia of Divine Names

Psalm 68 has been recognized for its use of multiple names of God, it has been characterized as a cornucopia of divine names, using eight different names throughout the psalm:

Elohim (twenty-three times); Jah (one time); El Shaddai (one time); Jehovah (YHWH five times); El (two times); Adonai (six times); Jah Elohim (one time); Jehovah Adonai (one time).

But it is the divine name, “Adonai” (“supreme master” or “Lord”), which stands out by occurring six times in this Psalm. The significance of this is that “Adonai” in the Psalms often refers to Christ in the Psalms (see for example, Ps. 8:9 and Ps. 110:1). The use of Adonai in Psalm 68 is prophetic of Christ’s Lordship as Man. He ascends on high in triumph and leads the enemy captive under whose power mankind had been.

Captivity Taken Captive

Psalm 68:18 says that, “When He ascended on high, He led captivity captive.” Paul quotes this phrase in Ephesians 4:8 in connection with Christ’s ascension as well; but what does it mean? Some interpret this in a positive way believing the “captivity” here are those who had died in faith but not set free or brought from Hades to heaven.2 But we believe that this is incorrect. Part of the blessing and victory brought to man through Christ’s work was the destruction of Satan’s power over those who have believed. Christ came to “destroy3 the works of the devil” (1 Jn. 3:8). When Christ ascended He led the adversary captive, in setting Man above all things, He led captive all that could have power over man. The companion verse to this is found in Colossians 2:15, Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.

 Gifts to Men

The prophecy in our text (v. 18), is the very center of the Psalm. It declares the ascension of Christ as Man to the throne of God. According to the Apostle Paul, it is the ascension of Christ which the Holy Spirit points to here, especially in relation to the gifts of Christian ministry. He wrote:

But to each one of us grace was given according to the measure of Christ’s gift. Therefore He says: “When He ascended on high, He led captivity captive, and gave gifts to men.” (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.) And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.4

Though the Church is not directly revealed in the Old Testament, now that the “mystery”5 has been revealed through the New Testament apostles, we can look back and see God’s councils concerning it (see Eph. 3:3–9).

He who descended is also the One who ascended far above all the heavens, that He might fill all things. What does it mean when it says He also first descended into the lower parts of the earth? He descended into death, from heaven’s throne down to the dust of death—an unmeasurable distance, though we sometimes sing:

Thou didst measure then sin’s distance; Darkness, wrath and curse were Thine;
Man-betrayed, by God forsaken; Thus we learn Thy love divine.

He descended and “tasted death,” was bodily raised from the dead, and then ascended to the right hand of God. In Ephesians we see Christ as the ascended Lord (Eph. 1:20–23; we will recall the name “Adonai” of this Psalm). As the Ascended Man Christ is both Lord and Head; these are both emphasized in Ephesians 1 and 4.

In Ephesians 4 we see Christ as the ascended Head of the “one body” on earth. He receives gifts “in man” (DBY; “among men” ESV; NKJV)6 and communicates these gifts to the body of Christ.

In Paul’s Epistle to the Corinthians we read that the Holy Spirit distributed various gifts to men.7 But in Ephesians it is the men themselves who are the gifts given to the Church by Christ: pastors, evangelists, and teachers. The gifts of a miraculous nature may pass away. But the gifts from the ascended Christ (as revealed in Eph. ch. 4) will abide as long as there is still a Church on the earth, for the Head is faithful to nourish the body as long as it is here.

The Apostle Paul omits the last part of verse 18, which speaks of the “the rebellious,” because it refers to Israel in the future who will also be blessed by God at that time. The Church is nourished by Christ now as Israel will be strengthened by Adonai in a coming day, for “He it is that giveth strength and might unto the people. Blessed be God!” (v. 35).

People sometimes ask, “Why don’t we see more gifts in operation among God’s people?” Brother J. N. Darby once responded to that question with, “If there were more devotion there would be more gifts.” May this stir our hearts and may we covet the best gifts in order to edify the saints and build up the body.

Source: https://patternsoftruth.org/messianic-psalms-psalm-68

www.Upwards.Church

Message Audio/Video and Outline: https://upwards.church/watch-now/leander-campus-videos

Watch Messages: YouTube-Upwards Church

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Read Along Daily Bible Reading: YouVersion (https://www.bible.com/organizations/370f8a6e-16bc-464f-8c43-0b7623fd2952)

Endnotes

1.  Psalm 22 is the Psalm of the Sin Offering and Psalm 16 is the Resurrection Psalm. 

2.  See comments on Psalm 16 where this view is mentioned in more detail.

3.  “Undo” – DBY.

4.  Ephesians 4:7–12.

5.  “Mystery” in the biblical sense is not something that is “mysterious” or hidden, but something that is revealed to the initiated or at the time of God’s choosing. For example, there are many types and shadows of the Church in the Old Testament but they could not be known until the death of Christ and the coming of the Holy Spirit.

6.  In Paul’s quotation of Psalm 68:18 found in Ephesians 4:8, he states that Christ has given gifts “to men.” For a technical discussion of this see the NET Bible note R.

7.  It is interesting to see that in Romans 12 it is God who gives the gifts; in 1 Corinthians 12 it is the Holy Spirit who gives the gifts; and in Ephesians 4 it is the Lord Jesus in heaven who gives the gifts.

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You’re Invited! The Savior Comes – Messianic Psalms

Posted on December 14, 2024 by dkoop

You’re invited to our new series: The Savior Comes – Christmas/ Messianic Psalms

Description: The Savior Comes is our Christmas series based on the book of Psalms. Did you know that the Psalms foretell the coming of our Savior and predict events that were fulfilled in the life of Jesus Christ?  In total, twenty-five different psalms (one out of every six psalms) include at least one messianic prophecy.  We will look at these Messianic Prophecies as we celebrate the joyful truth of Christmas that, “The Savior Comes!”

 Dates                      Titles                                                               Events

Dec. 15 – The Savior’s Ministry                                                       Worship Night 6 PM

Dec. 22 – The Savior’s Betrayal and Death                                      Communion

*Dec. 24- The Savior’s Birth                                                            Christmas Eve
Dec. 29 – The Savior’s Victory

The book of Psalms is a collection of inspired songs used in worship of God, and many of them foretell the coming of the Messiah and predict events that were fulfilled in the life of Jesus Christ. In total, twenty-five different psalms (one out of every six psalms) include at least one messianic prophecy. Messianic psalms are quoted in eleven New Testament books, especially the gospels and the book of Acts. Below are nearly seventy specific references to Christ in the Psalms fulfilled in the New Testament. Some scholars see additional allusions, but we’ve only included those with the clearest connections to Jesus. The following list provides the reference(s) in Psalms where each prophecy is found and the New Testament fulfillment:

Concerning the Messiah’s birth:

1. The Messiah will come from the lineage of David (Psalm 89:3–4, 29–36; 132:11–17; Matthew 1:1).
2. The Messiah will come for all people (Psalm 18:49; Ephesians 3:4–6).
3. The Messiah will know His Father from childhood (Psalm 22:9; Luke 2:40).
4. The Messiah will be called by God while still in the womb (Psalm 22:10; Luke 1:30–33).

Concerning the Messiah’s nature and name:

5. The Messiah will be called King of the Jews (Psalm 2:6; John 12:12–13; 18:32).
6. The Messiah will be the Son of God (Psalm 2:7; Luke 1:31–35; Matthew 3:16–17; Hebrews 1:5–6). 7. The Messiah is God (Psalm 45:6–7b; Hebrews 1:8–9).
8. The Messiah will call God His Father (Psalm 89:26; Matthew 11:27).
9. The Messiah will be God’s only “begotten” Son (Psalm 89:27; Mark 16:6; Colossians 1:18; Revelation 1:5).
10. The Messiah will be eternal (Psalm 102:25–27a; Revelation 1:8; Hebrews 1:10–12).
11. The Messiah is the creator of all things (Psalm 102:25–27b; John 1:3; Ephesians 3:9; Hebrews 1:10–12).
12. The Messiah will be Lord and King (Psalm 110:1a; Matthew 22:41–45).
13. The Messiah will be a Priest after the order of Melchizedek (Psalm 110:4; Hebrews 6:17–20).
14. The Messiah will be the “Stone” rejected by the builders (Psalm 118:22; Matthew 21:42–43).

Concerning the Messiah’s ministry:

15. Infants will give praise to the Messiah (Psalm 8:2; Matthew 21:15–16).
16. The Messiah will reveal that the Hebrew Scriptures were written of Him (Psalm 40:6–8b; Luke 24:44; John 5:39–40).
17. The Messiah will do God’s (His Father’s) will (Psalm 40:7–8; John 5:30).
18. The Messiah will not conceal His mission from believing people (Psalm 40:9–10; Luke 4:16–21).
19. The Messiah will communicate a message of mercy (Psalm 45:2; 55:12–14; Luke 4:22).
20. The Messiah will be angered by unethical practices by the Jews in the temple (Psalm 69:9a; John 2:13–17).
21. The Messiah will teach in parables (Psalm 78:2; Matthew 13:34–35).
22. The Messiah will calm the stormy sea (Psalm 107:28–29; Matthew 8:24–26).
23. The Messiah will act with righteousness (Psalm 45:6–7c; John 5:30).
24. The Messiah will come in the name of the Lord (Psalm 118:26; Matthew 21:9).

Concerning the Messiah’s betrayal and death:

25. Political/religious leaders will conspire against the Messiah (Psalm 2:1–3; Matthew 26:3–4; Mark 3:6).
26. The Messiah will feel forsaken by God at His crucifixion (Psalm 22:1b; Mark 15:34).
27. The Messiah will pray without ceasing before His death (Psalm 22:2; Matthew 26:38–39).
28. The Messiah will be despised and rejected by His own (Psalm 22:6; Luke 23:21–23).
29. The Messiah will be mocked (Psalm 22:7; 109:25; Matthew 27:39).
30. Unbelievers will say to the Messiah, “He trusted in God, let Him now deliver Him” (Psalm 22:8; Matthew 27:41–43).
31. The Messiah will be abandoned by His disciples (Psalm 22:11; 69:20; Mark 14:50).
32. The Messiah will be encompassed by wicked beings (Psalm 22:12–13; Colossians 2:15).
33. From the Messiah’s body will flow blood and water (Psalm 22:14a; John 19:34).
34. The Messiah will be crucified (Psalm 22:14b; Matthew 27:35).
35. The Messiah will thirst while dying (Psalm 22:15; 69:21; John 19:28).
36. The Messiah will be observed by Gentiles at His crucifixion (Psalm 22:16a; Luke 23:36).
37. The Messiah will be observed by Jews at His crucifixion (Psalm 22:16b; Matthew 27:41–43).
38. The Messiah’s hands and feet will be pierced (Psalm 22:16c; Matthew 27:38).
39. The Messiah’s garments will be parted among the soldiers through the casting of lots (Psalm 22:18; John 19:23–24).
40. The Messiah will be accused by false witnesses (Psalm 27:12; 35:11; 109:2; Matthew 26:59–61).
41. The Messiah will cry out to God, “Into thy hands I commend my spirit” (Psalm 31:5; Luke 23:46).
42. There will be many attempts to kill the Messiah (Psalm 31:13; Matthew 27:1).
43. The Messiah will have no bones broken (Psalm 34:20; John 19:32–33).
44. The Messiah will be hated without cause (Psalm 35:19; John 18:19–23; 15:24–25).
45. The Messiah will be silent as a lamb before His accusers (Psalm 38:13–14; Matthew 26:62–63).
46. The Messiah will be God’s sacrificial lamb for redemption of all mankind (Psalm 40:6–8a; Hebrews 10:10–13).
47. The Messiah will be betrayed by one of His own disciples (Psalm 41:9; Mark 14:17–18).
48. The Messiah will be hated and rejected without cause (Psalm 69:4; Luke 23:13–22; John 15:24–25).
49. The Messiah will be condemned for God’s sake (Psalm 69:7, 9; Matthew 26:65–67; Romans 15:3).
50. The Messiah will be rejected by the Jews (Psalm 69:8a; John 1:11).
51. The Messiah’s very own brothers will reject Him (Psalm 69:8b; John 7:3–5).
52. The Messiah’s heart will be broken (Psalm 69:20a; John 19:34).
53. The Messiah will be offered gall mingled with vinegar while dying (Psalm 69:21a; Matthew 27:34).
54. The Messiah will offer up prayer for His enemies (Psalm 109:4; Luke 23:34).
55. The Messiah’s betrayer will have a short life (Psalm 109:8a; Acts 1:16–18; John 17:12).
56. The Messiah’s betrayer will be replaced by a more faithful man (Psalm 109:8b; Acts 1:20–26).

Concerning the Messiah’s resurrection and exaltation:

57. The Messiah will be resurrected (Psalm 16:8–10a; Matthew 28:6; Acts 2:25–32).
58. The Messiah’s body will not see corruption (natural decay) (Psalm 16:8–10b; Acts 13:35–37).
59. The Messiah will be glorified into the presence of God (Psalm 16:11; Acts 2:25–33).
60. The Messiah will ask God for His inheritance (Psalm 2:8a; John 17:4–24).
61. The Messiah will have complete authority over all things (Psalm 2:8b–9; 8:6; Matthew 28:18; Hebrews 1:1–2).
62. The Messiah will destroy those who do not honor Him (Psalm 2:12; John 3:36).
63. The Messiah will bring many people into the family of God (Psalm 22:22; Hebrews 2:10–12; Matthew 12:50; John 20:14).
64. The Messiah’s enemies will stumble and fall (Psalm 27:2; John 18:3–6).
65. The Messiah’s throne will be eternal (Psalm 45:6–7a; Luke 1:31–33; Hebrews 1:8–9).
66. The Messiah will ascend back into heaven (Psalm 68:18a; Luke 24:51; Ephesians 4:8).
67. The Messiah will give good gifts unto believing men (Psalm 68:18b; Matthew 10:1; Ephesians 4:7–11).
68. The Messiah will be exalted to the right hand of God (Psalm 80:17; 110:1, 5; Acts 5:31).

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Source: dapted with permission from Shalach.org

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God’s Greatest Gifts – 2 Corinthians 1, 4, 5 Commentary

Posted on December 9, 2024 by dkoop

Thanks be to God for his indescribable gift! 2 Corinthians 9:15 (NIV)

Paul used the Greek word for “gift” that is commonly used for Jesus’ gift of righteousness (see Romans 5:15), Paul certainly was thanking God here for Jesus’ gift of salvation. That God freely saves all those who believe in Jesus is truly an “indescribable gift.” God’s extraordinary gift of salvation should motivate you to give generously to others. Spend time meditating on how much God has given you. Then evaluate your generosity in light of God’s generosity to you.

 LIFE APPLICATION –  THANKFUL
Thankfulness puts everything in the right perspective; God gives what is needed for service, comfort, expression, and recreation.
Thankful people can worship wholeheartedly. Gratitude opens our hearts to God’s peace and enables believers to put on love.
To increase your thankfulness, take an inventory of all you have (include your relationships, memories, abilities, and family, as well as material possessions). Use the inventory for prayers of gratitude. Before worship, pause and reflect on reasons for thanks. Celebrate God’s goodness.
  1. God’s Gifts are Personal

1:20 For in him every one of God’s promises is a “Yes.” For this reason it is through him that we say the “Amen,” to the glory of God.NRSV This verse reiterates Paul’s point: Christ has fulfilled all of God’s promises. His earthly ministry is an example of God’s faithfulness to his people. God had promised he would provide a Savior, and he did. Christ obediently and faithfully said “yes” to God and his great promises.

As he did in the beginning of this letter (1:3), Paul once again quoted from first-century liturgy. This time it is the Amen. The frequent use of this Old Testament Hebrew word in the letters of the New Testament indicates that first-century Christians used this word in their worship services (see 1:20; Romans 1:25; 9:5; 11:36; 15:33; 16:20, 27; 1 Corinthians 14:16; 16:24; Galatians 1:5). The Hebrew word amen conveys a firm agreement with what has been said. The Israelites used this word to express their agreement to God’s law and its blessings and curses (see Deuteronomy 27:15). In this verse Paul explained why Christians use the word. It is the way Christians acknowledge that Jesus has fulfilled all of God’s promises. Jesus is the great “Amen” (Revelation 3:14) because he has been faithful to God. When Christians say “Amen,” they are joining Jesus in saying “Yes” to God. By doing this, Christians everywhere bring glory to God. They give God the proper respect and honor that he deserves. With this type of reasoning, Paul made it clear that his own integrity stood on Christ’s integrity because his message was consistently Christ’s gospel.

Paul’s approach with his opponents in Corinth is instructive. In the beginning of the letter, he resisted the temptation to defend his actions and attack his opponents. Instead, he began his letter by praising God (see 1:3-11). With these praises, Paul spoke of the Corinthians. It was only because of Jesus that they were connected in the first place (1:6, 14). Christ had joined Paul and the Corinthians together in the struggle to preach and live out the truth of the gospel. Their fervent prayers benefited him, and his sufferings for the gospel in Asia in turn would benefit them (1:6, 11). Their lives were inextricably intertwined in order to bring praise and glory to God. In other words, Paul—in this troublesome situation—emphasized the common ground between him and the Corinthians: Jesus Christ and his message. Paul refused to address the differences between them until he had reminded the Corinthians of the greater cause of Christ to which they were both dedicated.

Differences will occur in any church. Disputes will break out. In mediating these disputes, the first thing to do is to focus on the primary purpose of the church in the beginning: to spread the gospel and bring glory to God. Many times when church members resolutely focus on their common Savior, differences begin to fade into the background. The church becomes what it was made to be: a community of believers who consciously bring glory to God.

 LIFE APPLICATION – KEEP YOUR WORD
Paul stressed integrity in communication (1:20). The expression “you have my word on it” increases confidence. The people offering a product or a service are staking their reputation to stand behind the advertised quality and performance. According to John 1:1, Jesus is the Word (the Logos). He is the expressed communication of the Creator’s love and redemptive plan. But he is more. According to this text, Jesus is the guarantee of all God has advertised in biblical history. In Jesus’ virgin birth, his ministry of miracles, his atoning death, and his supernatural resurrection, we read the fine print of God’s warranty of salvation. In Jesus, God has given his word.
To whom have you recently given your word that you would do something? A son or daughter? A parent? Someone on the church staff? A member of your small group? Have you neglected your promise? Are you consistently late for an agreed-on time to meet? Confess your neglect. Ask forgiveness. When possible, start again. Follow Christ’s example.

1:21-22 Now it is God who makes both us and you stand firm in Christ.NIV In these two verses, Paul described how he, his coworkers—Timothy, and Silas—and the Corinthians themselves were all tied together. They had all received God’s Spirit, an indication they all belonged to God through Christ. It was God’s undeniable work in the lives of all of them that guaranteed Paul’s trustworthiness in such things as his travel plans (see 1:23).

These verses use four key terms to describe how God made them all part of his family.

  1. The first, “stand firm,” is derived from legal terminology. In the first-century Mediterranean world, this was a technical word for a legal guarantee that would confirm a sale as valid. All terms of the sale would be carried out as promised. In the New Testament, the word is used for the miraculous signs and spiritual gifts that confirmed that God was indeed working at that time and place (see Mark 16:20; 1 Corinthians 1:6). Here Paul used the word to express that it is God himself who guarantees the salvation of those who believe in Jesus. Having the guarantee or confirmation of God Almighty would be the greatest amount of security a person could ask for—especially since the Lord God had already proven his faithfulness to his promises in the life of Jesus Christ.

The next three terms are found in these words:

He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.NIV

  1. The second word, “anointed,” was derived from an Old Testament concept. In the Old Testament, prophets, priests, and kings were anointed to signify their commission to be representatives of God to the Israelites (see Exodus 28:41; 1 Samuel 15:1; 1 Kings 19:16). The Hebrew word for “anointed” was masiah (the English word “Messiah” is derived from this word). The Hebrew word was eventually used to refer to the promised Savior of the Israelites. The Greek translation of the Hebrew word masiah is the word christos, or in English, “Christ.” So when Christians speak of Jesus as the Christ, they are confessing him as the promised Messiah of the Old Testament. Here Paul used the Greek verb chrio for “anointed” to speak of the anointing of God’s Spirit. Luke, the author of Acts, used this Greek word in the same way: to speak of the Spirit’s power coming on a person (see Luke 4:18; Acts 10:38).
  2. The third word Paul used for salvation, “seal,” was derived from the commercial language of the first century. The Greek word for “seal” referred to the practice of sealing letters so that they would not be tampered with. A seal would identify whose letter it was and also guarantee the authenticity of that letter. In the first century, a seal might also be used for the packages containing money. A first-century seal was similar to the present-day brand that is burned on the hide of an animal. The brand identifies the owner of the animal and warns others against tampering with this animal. Many people do essentially the same thing when they engrave serial numbers into their valuables as a mark of their ownership of those items.

Paul used this image of a seal or brand for Christians also. God himself has sealed, or stamped on us, his mark of ownership when he gave us his Spirit to live in us (see Paul’s use of this word in Ephesians 1:13; 4:30).

  1. Paul used yet another legal term of his day, “deposit.” The Greek word for “deposit” refers to the down payment that a buyer will give a seller to declare the intent of paying the full amount. In our credit-driven modern society, we pay down payments or earnest money on everything from a house to a coat placed on layaway. Here and in Ephesians 1:14, Paul used this word to refer to the Holy Spirit. God gives his Spirit to his children as a down payment. It is only a foretaste of the glorious joy they will experience in heaven—the full payment that God has promised.

With these four key terms, Paul reiterates again and again to whom he, along with the Corinthians, belong. They are owned by God, who has not only placed the down payment of his own Spirit in their hearts but also has guaranteed, sealed, and anointed them in Christ. These four assurances are the basis for a believer’s certainty that he or she is saved and will live with God forever in heaven. It is the Spirit of God, not a Christian’s works, that guarantee a believer’s salvation.

  1. God’s Gifts are Practical

 4:7 But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us.NRSV People keep treasures in safety deposit boxes and vaults. But God places his glorious treasure—the message that frees people from sin—in fragile, cheap, and ordinary clay jars. In Paul’s day, clay pots had many uses. Made cheaply, these pots held everything from food to fuel. They could be seen just about everywhere—in window openings, near cooking fires, and in marketplaces. If they broke—and they broke easily—they would be discarded.

 LIFE APPLICATION – JARS OF CLAY
Fragile earthenware jars were common in Paul’s day. Thus, they provided an apt metaphor for illustrating the fragility of human messengers in contrast to the valuable treasure of the message of salvation. The light of the gospel is the treasure that even Satan cannot take away. Clay pots leak, they chip, they aren’t very attractive. By design they are simply functional. Their plain appearance doesn’t detract from their contents. Often, we are discouraged by our imperfections. Feeling inadequate, we feel ineffective. This verse teaches, however, that our imperfect humanity is no hindrance to God’s holy purpose. A person’s flaws, scars, chips, and cracks allow the presence of an all-sufficient God to leak out. List everything about you that you wish were different. In what areas of your life do you feel inadequate? Can you thank God for the way he has “wired” you? Many will see Christ in you and be drawn to him because they relate more easily to someone who isn’t perfect.

Paul compared his life, and that of his fellow evangelists, to these cheap clay jars. In contrast, the message of freedom that God had entrusted to them was a treasure of great worth—an eternal treasure that would last much longer than their frail bodies. Why would God do this? Because he delights in empowering the weak in order to confound the strong. The Lord loves to answer the prayers of the needy and bring down those who take pride in themselves (see Luke 1:51-55; Jeremiah 20:13). God works through the weak and powerless so that it is clear that this extraordinary power belongs to God and does not come from people (1 Corinthians 2:3-4). In fact, God was choosing the weak and powerless among the citizens of Corinth to demonstrate the power of the Holy Spirit within. Today, the church seems weak, unable to withstand the tidal wave of immorality in society. The fact that God loves to work through weakness should inspire the same courage that Paul possessed (see 4:1). Weakness and powerlessness should provide the basis for a renewed hope in God. The Lord loves to deliver, rescue, and save. He loves those who consciously remember to praise him for his acts of mercy. For a Christian, powerlessness is never a limitation but an opportunity for God to work in mighty and powerful ways.

The supremely valuable message of salvation in Jesus Christ has been entrusted by God to frail and fallible human beings (“clay jars”). Paul’s focus, however, was not on the perishable container but on its priceless contents—God’s powerful presence indwelling his people. Though his people are weak, God uses them to spread his Good News, and he gives them the power to do his work. Knowing that the power is his should keep believers from pride and motivate them to keep daily contact with God, their power source. Believers’ responsibility is to let people see God through their lives.

4:8-9 We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.NIV Yet Paul refused to stoop to comparing his credentials to those of his opponents. Wisely, he steered away from boasting in himself. Instead, he recounted his sufferings (see 11:23-33 for a list of the experiences to which Paul here alludes). He freely admitted he had been hard pressed and perplexed. Few teachers would admit to being confused because they might lose the respect of their audience. Paul did not shrink from admitting his own weaknesses. At times, the pressures of his ministry had left him feeling surrounded and trapped. At times, he did not know which way to turn, where to go, or what to do (see Acts 16:6-10; 22:10). Then there is the but . . . the “but God.” The Lord did not abandon Paul to his own inadequacies. God had saved Paul from being crushed by his responsibilities and from reaching utter despair.

The next two entries speak of external opposition: Paul had been persecuted and struck down. Paul had received most of his opposition from Jews. They had persecuted him, even following him to different cities to malign him (see Acts 14:19). The word Paul used for “persecuted” means “tracking down a prey.” Thus, Paul was picturing himself as being hunted down. God never abandoned him, however. God always came to his rescue, not leaving him to be devoured by his enemies. Paul had even been struck down. This may have been an allusion to the time the citizens of Lystra dragged him outside of the city and stoned him, leaving him for dead. But the Lord enabled the bloodied and bruised Paul to live—to get up and continue preaching in the name of Jesus (Acts 14:19-20).

 LIFE APPLICATION – DOWN BUT NOT OUT
Paul reminds us that though we may think we are at the end of the rope, we are never at the end of hope. Our perishable bodies are subject to sin and suffering, but God never abandons us. Because Christ has won the victory over death, we have eternal life. All our risks, humiliations, and trials are opportunities for Christ to demonstrate his power and presence in and through us. We must ask ourselves, “Could I handle the suffering and opposition that Paul did?” The American success syndrome is a great enemy of effective ministry. From an earthly perspective, Paul was not very successful. Like Paul, we must carry out our ministry, looking to God for strength. When opposition, slander, or disappointment threaten to rob you of the victory, remember that no one can destroy what God has accomplished through you.

Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day.NIV Paul and his colleagues would not lose heart because they knew the great power behind their message (3:16-18).

This passage contrasts the outward with the inward. Most people automatically read into this passage a distinction between the material, physical body with the inner soul. This idea, however, is more of a Western idea. It is clear from the context that Paul was contrasting the temporary with the eternal. He was not merely talking about how his physical body was beginning to waste away. Instead, he was speaking about how all the things of this life—his wealth, his influence, his power—were deteriorating. These were temporary in the first place, so this could be expected. Troubles were besieging him. Opponents were attacking him. In the midst of it all, Paul saw his inner soul—the part of himself that was destined for eternal life—as being renewed day by day (see Isaiah 40:31; Colossians 3:10). The hardships of Paul’s ministry were real and were having their effect. Paul, however, did not gripe or complain about how much he was giving up in order to preach the gospel. Instead, he knew that every trouble, hardship, and difficulty endured for Christ’s sake was making him spiritually new. This occurred day by day, trouble by trouble. Paul saw every difficulty as an opportunity to mature in the faith.

 LIFE APPLICATION – FINISHING STRONG
It is easy to lose heart and quit. We have all faced problems in our relationships or in our work that have caused us to want to think about laying down the tools and walking away. Instead of giving up when persecution wore him down, Paul allowed the Holy Spirit to strengthen him within (Ephesians 3:16). Don’t let fatigue, pain, or criticism force you off the job. Renew your commitment to serving Christ. Don’t forsake your eternal reward because of the intensity of today’s pain. Your very weakness allows the resurrection power of Christ to strengthen you moment by moment.

4:17-18 For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal.NRSV Present-day society is constantly changing. Change is expected, and people spend their lives trying to keep ahead of the changes in their workplace. This passage highlights what is permanent, something on which believers can plant their feet and know that it is solid. It will always be there, no matter what changes. It is the gospel message that is preparing all believers for eternity with their loving Creator.

Paul knew that nothing in this life lasts forever. Paul knew that the hardship he endured was a slight momentary affliction in comparison to how long he would enjoy God’s presence. He concluded, therefore, that the troubles of this world are an extremely light burden compared to the eternal weight of glory. Millions, billions, and trillions of years do not even compare to the length of infinite time.

What really matters—what is eternal and permanent—cannot be seen, touched, or measured. Only with the eyes of faith can people look . . . at what cannot be seen. Only with eyes of faith can they begin to understand, with God’s help, the eternal significance of their actions. A believer’s hope is not in this world. A Christian’s hope is not in the power and wealth that can be accumulated on earth. Instead, a Christian’s hope is in Christ—someone who cannot be seen at the present moment (Romans 8:24; Hebrews 11:1). Nevertheless, Jesus Christ and his significance to every person’s life is real enough. That is why Paul encouraged the Corinthians to live by faith and not by sight (5:7). The Corinthians were to take their eyes off of this world—for what can be seen is temporary—and place them on the Almighty, the One who possessed all power. They were to invest in what was permanent and eternal and would withstand the unpredictable changes of life, in heavenly treasures that would never deteriorate (see Luke 12:33).

 LIFE APPLICATION – THE OPPORTUNITIES IN TRIALS
Our troubles should not diminish our faith or disillusion us. We should realize that there is a purpose in our suffering. Problems and human limitations have several benefits:
They remind us of Christ’s suffering for us.
They keep us from pride.
 They cause us to look beyond this brief life.
They prove our faith to others.
They give God the opportunity to demonstrate his power.
 They bring an eternal reward.
See your troubles as opportunities!
Our ultimate hope when we are experiencing terrible illness, persecution, or pain is the realization that this life is not all there is—there is life after death! Knowing that we will live forever with God in a place without sin and suffering can help us live above the pain we face in this life.
  • God’s Gifts are Permanent

 As a Christian evangelist in the first century, Paul was insulted, ridiculed, and taunted. For the cause of the gospel, he faced angry mobs, irate local officials, and conceited philosophers. He spent many anxious nights in prayer and long hours working to support himself and studying the Scriptures. He received no applause, no reward, no appreciation.

Why did he do this? Paul answered this question for the Corinthians. He measured all of his troubles in the light of eternity. Paul knew that he would experience infinite happiness and unending joy in the next life. This confident hope was Paul’s motivation to never stop preaching the truth to all who would listen.

5:1 Now we know that if the earthly tent we live in is destroyed, we have a building from God, an eternal house in heaven, not built by human hands.NIV Paul knew the Corinthians were wondering how he could endure so many hardships and difficulties (see 4:8-10), so he outlined his hope: the resurrection of his body to heavenly glory.

The Corinthians had difficulty understanding the resurrection and its place in the Christian worldview. Greeks did not believe in a bodily resurrection (notice how the Greek philosophers in Athens sneered at Paul when he spoke of a bodily resurrection; see Acts 17:32). Most Greeks thought that only the soul would survive death. They thought of the soul—the essence of a person—as imprisoned in a physical body, a body that was intrinsically evil. Upon death the soul would be released from its imprisonment. According to the Greeks, only the soul would enter an eternal state. Because of the strong Greek influence in the church, some believers in Corinth had begun teaching there was no bodily resurrection from the dead (see 1 Corinthians 15:12, 35). Thus, Paul had thoroughly explained the doctrine of the resurrection to them (see 1 Corinthians 15:12-57). Paul underscored its significance and made it clear that denying the resurrection of believers was tantamount to denying the resurrection of Jesus himself and, thus, the Christian faith (1 Corinthians 15:12-34). Paul did not mince words: “If Christ has not been raised, then your faith is useless” (1 Corinthians 15:17 nlt). Paul would not risk his life for a futile and meaningless message (1 Corinthians 15:30).

In 2 Corinthians, in the middle of discussing his own sufferings for the gospel, Paul once again broached the subject of the resurrection. His confident hope that he would be given an eternal body by God inspired him to consider his present troubles as nothing, in light of the heavenly glory he would enjoy forever and ever (see 4:17-18). Paul compared his present earthly body to a tent, a temporary structure designed to be dismantled (see also 2 Peter 1:13-15). Although the image of a tent may suggest that the physical body covers the soul, the point of this passage is to contrast the temporary nature of earthly bodies to the permanent nature of heavenly bodies. Paul never conceded in his New Testament writings that the physical, mortal body was a covering for the immortal soul. Instead, he consistently taught the Jewish concept of the soul as the source of a person’s life. The soul and the body are not separate identities. That is why Paul could speak of the “redemption of our bodies” (Romans 8:23 niv). Not only are believers’ souls saved, but their bodies will also be redeemed from the tragic consequences of sin.

And when this earthly tent is destroyed—a reference to physical death—believers will be given an eternal house in heaven, an eternal body. The contrast is clear. Our earthly bodies are like temporary, flimsy tents, while our eternal bodies will be permanent buildings. In the same way, earthly troubles are temporary, while the glory and joy of heaven are eternal (compare with 4:17-18).

Life in this earthly body makes believers “groan” for their perfect heavenly bodies (see 5:2-3 and the commentary on the following verses for more on the nature of spiritual bodies; see also Romans 8:22-23). Although these spiritual bodies will somehow be associated with our old physical bodies (Romans 8:23), they will be of an entirely different nature. They will be imperishable, glorious, and eternal (see Paul’s discussion in 1 Corinthians 15:42-44). They will be perfect bodies for our new eternal existence with Jesus Christ.

5:8 Yes, we do have confidence, and we would rather be away from the body and at home with the Lord.NRSV This verse straightforwardly asserts that to be away from the body means being at home with the Lord. Paul also wrote in his letter to the Philippians that departing from this life means to “be with Christ” (Philippians 1:23 niv). These passages have been the subject of much debate over the exact state of believers at death—what theologians call the “intermediate state” between being at home in the body (5:6) and at home with the Lord. Since Paul wrote about the bodily resurrection occurring when Jesus returns (see 1 Corinthians 15:51-54) and also of believers being with Jesus immediately after they die, several theories have been proposed to explain this transitional state of the believer. In recent years, all of the theories about the disembodied state have been severely criticized. Many commentators have pointed out that these theories are based more on philosophical ideas about a person’s soul than on Scripture. Some of the confusion is due to very little scriptural explanation.

There are four main views of the “intermediate state”:

  1. Soul sleep—This view is held by Seventh-Day Adventists and Jehovah’s Witnesses. They believe that the soul rests in unconsciousness or oblivion until the resurrection. They base this view on verses where death is referred to as “sleep” (see Acts 7:6; 13:36; 1 Corinthians 15:6; 1 Thessalonians 4:13-15, and even Jesus’ words in John 11:11). Some have modified this view to say that believers are “with Christ,” but not in a conscious state. However, Scripture teaches the believer’s immediate presence with the Lord at death in Jesus’ words in Luke 23:43 to the thief on the cross, “I assure you, today you will be with me in paradise” (nlt) and in his final prayer, “Father, I entrust my spirit into your hands!” (nlt). Stephen, the first Christian martyr, said right before he died, “Lord Jesus, receive my spirit” (nlt).
  2. Purgatory—This is the Roman Catholic view that at death those who have died in their sins and rejected Christ go to Hades for eternal punishment; those who died in a perfect state of grace go directly to heaven. Those who are not spiritually perfect go to purgatory for a refining process and purification of sin. This view has developed largely from church theologians and church councils rather than the Bible itself, although 1 Corinthians 3:15 has been used by Catholics to justify this view: “If the work is burned up, the builder will suffer loss; the builder will be saved, but only as through fire” (nrsv).
  3. Immediate resurrection—This view states that at death there is an immediate separation from the earthly body and an immediate reclothing or reconstituting of the resurrection body. Proponents teach that in 1 Corinthians 15 and 1 Thessalonians 4, Paul believed in the resurrection of the body at the Second Coming and fully believed that believers would see it in their lifetime. After Paul’s brush with death and the reality that he might die before Christ returns, Paul explained what would be the case for those who died in the interval. Romans 8:19 and Colossians 3:4 are used to argue that believers are already resurrected but will be “revealed” or glorified at the Second Coming.
  4. Incomplete resurrection—This view is the most commonly accepted view of Paul’s words in the New Testament. There is a conscious, personal existence for the believer after death. At death, a believer goes to a place and condition of blessedness. The time interval between the believer’s death and the full resurrection of the body will be imperceptible to the Christian. No anxiety or discomfort will mar this condition. Most do not believe this will be a bodiless existence because of Paul’s teaching that he abhorred nakedness (5:3-4). However, it is true that the body will not be in its complete and final form because Paul points to a future resurrection as a specific event (Philippians 3:20-21; 1 Thessalonians 4:16-17), as does Jesus (John 5:25-29). At death we will assume a different expression or condition of the bodily self; then, at the Second Coming, this will be exchanged or reconstituted as the resurrection body.

In the final analysis, Christians can only affirm exactly what the Bible says: (1) When a believer dies, he or she will be with Jesus (see also Philippians 1:23). Believers will not float in a limbo state. Instead, they will have a personal encounter with the Savior. (2) When Jesus returns in all his glory, all believers will be given heavenly bodies that will be perfect and will last forever (see 1 Corinthians 15:51-54; 1 Thessalonians 4:16-18). A believer’s life in eternity will involve some type of bodily existence. We have the example of our Lord’s resurrected body as he appeared on earth. (3) The Spirit imparted to believers in this life not only guarantees that they will be resurrected to eternal glory but also begins that transformation within believers’ souls (see 4:16; 5:5).

Although this verse, along with others, has provoked much speculation, Paul’s point is abundantly clear: A believer’s destination—his or her eternal home with Jesus—should inspire confidence and courage in the face of life’s difficulties. Although Christians may moan under the strain of persecution, their problems should never push them to despair. Like a woman in labor, believers endure the pain and suffering joyfully, because they know it is temporary and will lead to something much better: a perfect and eternal home.

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Sources:

Bruce B. Barton et al., Life Application Bible Commentary – 1 & 2 Corinthians, (Wheaton, IL: Tyndale, 1999), WORDsearch CROSS e-book, Under: “2 CORINTHIANS 9”.

Bruce B. Barton et al., Life Application Bible Commentary – 1 & 2 Corinthians, (Wheaton, IL: Tyndale, 1999), WORDsearch CROSS e-book, Under: “2 CORINTHIANS 4”

Bruce B. Barton et al., Life Application Bible Commentary – 1 & 2 Corinthians, (Wheaton, IL: Tyndale, 1999), WORDsearch CROSS e-book, Under: “2 CORINTHIANS 5:1-6:2”.

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