WEBVTT 1 00:00:04.200 --> 00:00:05.910 Mark Seifrid: Oh hi guys, here we are again with. 2 00:00:07.319 --> 00:00:18.570 Mark Seifrid: Second Corinthians this case in this case it's second Corinthians six one through 10 we've moved to heaven in the letter, the session might be just a little bit shorter because. 3 00:00:19.590 --> 00:00:22.410 Mark Seifrid: we're going to just have a list of words to work through. 4 00:00:24.360 --> 00:00:31.050 Mark Seifrid: So let's plunge in I should note, for us, as we say about this movement here as we go to the text that. 5 00:00:33.810 --> 00:00:37.470 Mark Seifrid: Paul has just completed describing his. 6 00:00:38.640 --> 00:00:49.470 Mark Seifrid: service as reconciler Gospel the Gospel is who the one who brings reconciliation between God and fallen humanity, the Corinthians included. 7 00:00:49.950 --> 00:01:03.330 Mark Seifrid: Not in itself, of course, but by proclaiming Christ and he's just gotten done saying taking a look now at 521 which you can see, on the screen pawn make nanda from it on. 8 00:01:04.410 --> 00:01:07.470 Mark Seifrid: To pair him on from it and aquarius and. 9 00:01:08.760 --> 00:01:18.390 Mark Seifrid: The one who did not know sin using the relative clause for the participle he made on behalf of us sin. 10 00:01:19.680 --> 00:01:32.880 Mark Seifrid: Just the bore our sins, but he made him sin that we might become the righteousness of God in him this dramatic exchange between Christ, and the human being, he is made to be what we are. 11 00:01:34.830 --> 00:01:43.800 Mark Seifrid: And Paul puts it in dramatic form he made him to be sin that we might become the righteousness of God in him as a change and being. 12 00:01:44.400 --> 00:02:00.000 Mark Seifrid: That we want to explore right now that's the preceding path is just so we know what is going on, when Paul says, as he turns to his Ministry of reconciliation and he at this point is commending himself to the doubtful Corinthians. 13 00:02:01.020 --> 00:02:18.060 Mark Seifrid: To now go and test Kay Parker lumen may a scan on team current to settle Dec seven say fix a site in us so and working together understood, that is, with God in Christ from the preceding passage. 14 00:02:20.370 --> 00:02:33.180 Mark Seifrid: We also I hear you can see we've got a day that's the connector Chi is again here at verbal we also have like a lumen We urge encouraged very polite term. 15 00:02:34.290 --> 00:02:58.560 Mark Seifrid: urge or encourage you wait going way to the end here with the infinitive decks sigh you are not going back to the beginning, so you are going to avoid the cursor because it only messes up here, you may back at the beginning that you not receive exercise, just as simple as just infinitive. 16 00:03:00.600 --> 00:03:12.720 Mark Seifrid: It in for nothing, a scan on in vain, who would say but grace of God, we urge you not receive the grace of God in vain. 17 00:03:14.700 --> 00:03:18.150 Mark Seifrid: We could reflect on this further the grace of God has come to them. 18 00:03:19.200 --> 00:03:20.790 Mark Seifrid: Read the preceding text. 19 00:03:22.590 --> 00:03:25.230 Mark Seifrid: As the Gospel has been delivered by the Apostle. 20 00:03:27.510 --> 00:03:29.490 Mark Seifrid: They have, in that sense, received it. 21 00:03:30.750 --> 00:03:43.410 Mark Seifrid: And even responded to it but he's not at all sure of their faith at this moment, even though elsewhere in the letter he says very positive things about them it's including down the page in Chapter seven. 22 00:03:44.850 --> 00:03:48.270 Mark Seifrid: Not to receive the grace of God for nothing, their. 23 00:03:49.560 --> 00:03:53.880 Mark Seifrid: faith is in doubt it's in jeopardy at this moment, and so this is his appeal to them. 24 00:03:54.900 --> 00:03:57.390 Mark Seifrid: And he goes on in the next verse then to. 25 00:03:59.760 --> 00:04:11.100 Mark Seifrid: describe what is going on in terms of the words of the apostles i'll simply note here it's been explored by others, especially by Ross Wagner that Paul sees himself. 26 00:04:11.610 --> 00:04:25.590 Mark Seifrid: As speaking in concert with the prophets the Apostle is, so to speak, in New Testament prophet I know he distinguishes between apostles and prophets but he very often casts himself in the role of a prophet. 27 00:04:26.640 --> 00:04:35.550 Mark Seifrid: leg a codec toe at bay Casa Su Chi and humaira so Terry has a bow as a SAS tool sorry. 28 00:04:36.810 --> 00:04:39.900 Mark Seifrid: So for legging. 29 00:04:41.310 --> 00:05:02.910 Mark Seifrid: Well, the question here is what is the subject of leggy it could be simply it as an indirect reference to the scripture but he's just spoken of the grace of God, and in fact in the text, these about to cite from Isaiah 49 verse eight and I have my memory, yes. 30 00:05:06.660 --> 00:05:22.530 Mark Seifrid: It is God speaking so it may well be that we should take the login as, for he, namely God says not receive the grace of God in vain for nothing is canon, for he says God says. 31 00:05:23.730 --> 00:05:26.040 Mark Seifrid: Cairo DECO because, as you. 32 00:05:27.810 --> 00:05:40.110 Mark Seifrid: can see the data of time specific time at this time, acceptable will come back to the notion of acceptable not acceptable time I. 33 00:05:41.400 --> 00:05:48.570 Mark Seifrid: heard you all know that, with a cool Oh, and here we have just a strengthened form of a cool with a cool. 34 00:05:50.160 --> 00:05:52.500 Mark Seifrid: This case has an heiress active participle. 35 00:05:54.720 --> 00:05:55.590 Mark Seifrid: I heard you. 36 00:05:56.820 --> 00:06:01.950 Mark Seifrid: And when you have the object of Kuo or a compound of it with the. 37 00:06:03.000 --> 00:06:08.340 Mark Seifrid: genitive rather than the accusative it refers to the person. 38 00:06:09.480 --> 00:06:17.610 Mark Seifrid: Who is heard, I listened to you, we might even render it and the sub which implies that there has been lament. 39 00:06:18.750 --> 00:06:26.430 Mark Seifrid: prayer on the part of the servant, this is the second service servant song. 40 00:06:27.630 --> 00:06:33.270 Mark Seifrid: This is addressed in the first place, to the servant to note notice here that it's a singular. 41 00:06:35.100 --> 00:06:37.080 Mark Seifrid: Just pausing for a moment on the serpent. 42 00:06:39.030 --> 00:06:40.440 Mark Seifrid: The serpent is a is a. 43 00:06:42.330 --> 00:06:43.170 Mark Seifrid: singular. 44 00:06:46.740 --> 00:06:55.410 Mark Seifrid: But he embodies Israel so it's simultaneously the single servant, and yet in a certain sense, Israel in exile. 45 00:06:56.790 --> 00:07:00.930 Mark Seifrid: Whose exile is now by the word of the Lord coming to an end. 46 00:07:02.070 --> 00:07:22.260 Mark Seifrid: This Israel is being addressed by the Lord in the prophetic text and Isaiah now Paul takes it up in an acceptable time I listened to you and i'm going to suggest that the same dynamic as that work here and it's useful that we look back at. 47 00:07:24.510 --> 00:07:32.310 Mark Seifrid: Second Corinthians 521 he knew no sin God made to be sin, we might become the righteousness of God in him. 48 00:07:33.240 --> 00:07:49.740 Mark Seifrid: Because at at one level, it seems fairly clear that it's Jesus, who now is in the role of the servant whom God has heard, so to speak, Jesus lament that the Lord has heard. 49 00:07:50.640 --> 00:08:03.870 Mark Seifrid: At the same time, Paul is appealing about you notice it's in the plural, to the Corinthians you in this case the accusative kumasi the preceding verse don't receive the grace of God in vain. 50 00:08:04.800 --> 00:08:16.410 Mark Seifrid: it's spoken of Jesus the Christ, but it has implications for the Corinthians that's the point I want to make here and the acceptable time. 51 00:08:16.920 --> 00:08:31.710 Mark Seifrid: I heard you I listened to your voice, so to speak, and the question, it comes as to what the costs are here, the date of singular facto with this acceptable time might be. 52 00:08:33.810 --> 00:08:47.010 Mark Seifrid: No two possibilities and they're not mutually exclusive, on the one side it's the time that is acceptable to the Lord, and we look for parallels to this in the Old Testament scripture. 53 00:08:47.910 --> 00:09:03.150 Mark Seifrid: This time, that is acceptable to God in context, that means after judgment has fallen and Israel after Israel has been sent into exile after Israel has been made into nothing. 54 00:09:04.950 --> 00:09:11.070 Mark Seifrid: The creator who, by his word out of nothing creates. 55 00:09:12.330 --> 00:09:17.460 Mark Seifrid: Because this moment as the acceptable time not that everything runs smoothly. 56 00:09:18.540 --> 00:09:32.550 Mark Seifrid: But that Israel has been brought to nothing, and now is the time when the Lord acts and shows that, in fact, he is the true God who promises and fulfills against all appearance on the other side. 57 00:09:35.640 --> 00:09:48.600 Mark Seifrid: it's the time that is favorable that it brings favor grace for the servant, and for this real and for Christ, it was in the position to serve an end. 58 00:09:49.110 --> 00:09:59.190 Mark Seifrid: For the Corinthians but obviously this is the favorable time as possible to say so in the favorable time unfavorable time I heard you. 59 00:10:00.090 --> 00:10:16.110 Mark Seifrid: And it is in our threat so it's left open in an acceptable time are favorable time I gave heed to you okay in America so Terry is a boy face our soil and in the day in the May Day of salvation. 60 00:10:17.280 --> 00:10:19.500 Mark Seifrid: I helped you go be. 61 00:10:22.620 --> 00:10:25.560 Mark Seifrid: Despite the nr thrusts usage here, no article. 62 00:10:26.700 --> 00:10:30.840 Mark Seifrid: it's quite clear that the specific moment is in view. 63 00:10:32.100 --> 00:10:39.720 Mark Seifrid: Something that's nice Hebrew parallelism that we're getting here and the date the acceptable time I will DEMO data. 64 00:10:40.740 --> 00:10:58.740 Mark Seifrid: Is the day of salvation and they are quite quite obviously the caustic acceptability has to do with the goodness of this day this day of salvation for the servant for Israel for Christ for the Corinthians so he's picking up this text. 65 00:10:59.880 --> 00:11:00.600 Mark Seifrid: In which. 66 00:11:01.980 --> 00:11:02.700 Mark Seifrid: Jesus. 67 00:11:04.800 --> 00:11:14.910 Mark Seifrid: Death and resurrection and the life of the Corinthians are already figured in advance in the a's as a Yannick text. 68 00:11:18.330 --> 00:11:26.340 Mark Seifrid: The help of the Lord finally comes and we don't need to explore that further and then comes this dramatic announcement at the end of verse two. 69 00:11:27.060 --> 00:11:34.680 Mark Seifrid: He do new and kind of us your prospect practice you do known him so Terry, as you can see the parallelism publishes. 70 00:11:35.130 --> 00:11:54.960 Mark Seifrid: Emphatically, saying that that, of which the promise speaks has now come to fulfillment now is the acceptable time the well pleasing time it's a strengthened form of practice and now is the day of salvation. 71 00:11:56.820 --> 00:11:59.070 Mark Seifrid: Now here and now this moment. 72 00:12:02.130 --> 00:12:03.600 Mark Seifrid: Is imply it implies. 73 00:12:05.280 --> 00:12:08.160 Mark Seifrid: Pretty clearly the resurrection of Jesus Christ from the dead. 74 00:12:10.740 --> 00:12:17.670 Mark Seifrid: and his Ascension now is the acceptable time now is the day of salvation It also implies that. 75 00:12:19.230 --> 00:12:36.150 Mark Seifrid: salvation has broken into the world here and now, and when can't really state this too strongly, this is the breaking of the eschatology it's, not that this old world has yet passed away but Paul is announcing insisting. 76 00:12:38.370 --> 00:12:42.450 Mark Seifrid: That now, here and now in Jesus Christ. 77 00:12:43.620 --> 00:12:52.260 Mark Seifrid: The eschatology the kingdom the age to come the LIFE to come has broken into this present world there's there's no way to describe this other than. 78 00:12:52.680 --> 00:13:04.110 Mark Seifrid: no other way to describe it properly, I should add, then as apocalyptic and it's not that okay suddenly things are going to start slowly getting better is that is that the promised. 79 00:13:04.770 --> 00:13:11.580 Mark Seifrid: life of the Kingdom has entered the world here and now in Jesus Christ, even though of course it is still yet to come and that this is a. 80 00:13:12.450 --> 00:13:24.750 Mark Seifrid: paradox it's not it's not that it's entered a little bit and it's going to continually get better and better instead of centered fully and you cannot yet be seen as it will be seen when Jesus appears. 81 00:13:26.400 --> 00:13:40.830 Mark Seifrid: Now that's sort of the the theological setup and the meat in this text and then we're going to move quite directly then into this list it's just going to be a list of terms of we'll work our way through it. 82 00:13:43.200 --> 00:13:54.900 Mark Seifrid: he's still talking about himself he's still must reminder so he's he's defending himself to skeptical Corinthians made the median and made a knee didn't has Pasco pain. 83 00:13:59.460 --> 00:14:06.960 Mark Seifrid: No occasion for stumbling across copay giving didn't has, that is, we don't give. 84 00:14:07.710 --> 00:14:31.350 Mark Seifrid: The occasion any occasion for stumbling English has to deal with the double negation in Greek, and we have to eliminate the negation somewhere giving no occasion for stumbling anywhere and made me and no way so thoroughly and our entire life we offer no are intended to offer no. 85 00:14:33.270 --> 00:14:46.320 Mark Seifrid: occasion for stumbling Can I make me more say hey Dr colonia in order that the Dr Kenny i'll come back to this term in a moment, might not come into disrepute. 86 00:14:47.850 --> 00:14:55.320 Mark Seifrid: which, in fact, in a certain sense, it has in Corinth not do any 20 fold on paul's part but because of the. 87 00:14:56.640 --> 00:15:06.360 Mark Seifrid: blindness of the Corinthians because of their preference for the super apostles for their willingness to accept the parcel of weakness Paul. 88 00:15:07.230 --> 00:15:18.270 Mark Seifrid: Christ power is present, but pose insisting that we don't give an occasion for something there's not the fault doesn't lie with us, and he that we might not bring discredit or bring. 89 00:15:19.410 --> 00:15:30.780 Mark Seifrid: reproach upon hideous on nia yeah nia there's a just a note here we usually think of the Kenya as lowly service, and it certainly. 90 00:15:31.830 --> 00:15:42.270 Mark Seifrid: may well entail lowly service but there's been a fairly substantial study by an Australian Roman Catholic. 91 00:15:42.780 --> 00:15:53.430 Mark Seifrid: whose name is john n Collins not john J Collins, the American was also Roman Catholic john n Collins, the Australian massive book and Dr cornea. 92 00:15:54.060 --> 00:16:21.330 Mark Seifrid: just received a fair bit of discussion and he argues that that that the root idea with the cornea is not lowly service but appointed service when does perform some task does something at the behest of another and that I take that work to be correct brings up other interesting questions. 93 00:16:23.010 --> 00:16:26.130 Mark Seifrid: Just in mark 1045 but we'll leave that aside right now. 94 00:16:27.450 --> 00:16:42.450 Mark Seifrid: I still think it works and what is quite clear is that it really does correspond to the issue at stake in Corinth and apostle the policies of the Members in in first Corinthians Chapter three. 95 00:16:43.500 --> 00:16:46.140 Mark Seifrid: is only the agent of another. 96 00:16:47.250 --> 00:17:03.330 Mark Seifrid: Paul is Christ agent the bears the message of the Gospel in his mouth and in his body in life, so the idea here is, you can translate as this agency or mission might be a good rendering, although that brings in connotations of. 97 00:17:04.440 --> 00:17:08.730 Mark Seifrid: missionary work which went back don't they fit Paul, as well as possible. 98 00:17:10.920 --> 00:17:18.210 Mark Seifrid: And now, he missed lengthy list it's going to make out the rest of the text for us and I don't think that we're going to use a whole lot of time to go through it. 99 00:17:19.770 --> 00:17:38.130 Mark Seifrid: He describes how it is that he commends this do any of that he avoids bringing reproach on it, not doesn't provide an indication for stumbling break is broken up into three parts there's the end part that we can see here, beginning in verse four and ponty. 100 00:17:39.510 --> 00:17:47.460 Mark Seifrid: And we'll get ends for why we get down to the middle of verse seven i'll scroll back up in a moment and we go over, you can see, to Dr. 101 00:17:48.990 --> 00:18:00.240 Mark Seifrid: know whether to call that seven be or whatever, but it's the middle of verse seven that doesn't go on very long and then in verse eight we get the hosts hosts paranoia holiday so. 102 00:18:00.900 --> 00:18:10.380 Mark Seifrid: No idea posts in through and as simply a shifting of the propositional phrases and then word by word he goes. 103 00:18:11.310 --> 00:18:18.600 Mark Seifrid: Although there's some interesting transitions here, this is in some measure, a list of hardships. 104 00:18:19.140 --> 00:18:39.600 Mark Seifrid: But as we're going to hear it's not limited to hardships their their reappears this paradoxical relationship between the suffering and week apostle and the Christ, who is present in power, not only that, but in this Christ, who is President and power, there is the. 105 00:18:41.100 --> 00:18:54.600 Mark Seifrid: purity the righteousness of the Apostle his gifts as an apostle they come into the picture as well, so you've got this this contrast it's. 106 00:18:55.050 --> 00:19:03.690 Mark Seifrid: counted as twofold but the second part is two elements to it, the first part is the sufferings the second part is the power of Christ one in the Apostle in his. 107 00:19:04.470 --> 00:19:16.620 Mark Seifrid: upright behavior conduct and the Apostle in the words deliverance of him so that's enough on the overview that pretty much covers where we're going so verse four then. 108 00:19:17.730 --> 00:19:29.100 Mark Seifrid: We don't bring any reproach, and we get the adversity of our and panty to stand to lose house that blew the economic. 109 00:19:30.150 --> 00:19:32.580 Mark Seifrid: There you got the end again all those years in. 110 00:19:33.870 --> 00:19:46.980 Mark Seifrid: Reference to Paul as an agent mission Mary agent representative of God, but in everything commending it's a mistake commending ourselves out to us as. 111 00:19:48.150 --> 00:19:49.170 Mark Seifrid: agents of God. 112 00:19:51.720 --> 00:19:53.820 Mark Seifrid: agents of God, I would prefer here. 113 00:19:56.070 --> 00:19:59.880 Mark Seifrid: God has sent us this is god's business that we're about. 114 00:20:01.590 --> 00:20:09.300 Mark Seifrid: And now the end Pontius is unfolding what follows in no keep up my name Pele and much. 115 00:20:10.680 --> 00:20:15.840 Mark Seifrid: endurance sometimes rendered patients it's. 116 00:20:17.340 --> 00:20:20.400 Mark Seifrid: holding up under adverse circumstances. 117 00:20:22.080 --> 00:20:26.850 Mark Seifrid: Good think of other synonyms patience endurance. 118 00:20:27.870 --> 00:20:34.170 Mark Seifrid: This nature in much and then that sets up the next one and let's say send he's already spoken to. 119 00:20:34.860 --> 00:20:43.350 Mark Seifrid: His afflictions elsewhere, and I think we mentioned last time eclipses can also bear connotation of bearing a burden. 120 00:20:44.100 --> 00:21:04.620 Mark Seifrid: I don't know if that's worth bringing out here, but in in afflictions that burden us and then an anon case and unkind excuse me, and among case now in Chapter four verse eight he's he's talked about how he's in tight places but he's not. 121 00:21:06.690 --> 00:21:15.210 Mark Seifrid: Put into distress, but here, he talks about his distresses but he says about in Chapter four is not a contradiction to this is just the rhetoric various. 122 00:21:16.560 --> 00:21:17.100 Mark Seifrid: In. 123 00:21:18.750 --> 00:21:20.940 Mark Seifrid: afflictions in. 124 00:21:24.150 --> 00:21:44.970 Mark Seifrid: tight circumstances it's also got the idea of pressures distress calamities bad things so in afflictions in distresses moments of distress times of distress and still no Curry is still Korea is a tight spot it's when it's when. 125 00:21:46.410 --> 00:21:51.300 Mark Seifrid: And not just an uncomfortably emotionally it and comfortably tight spot, but in the sense of. 126 00:21:55.080 --> 00:21:56.280 Mark Seifrid: Not having any way out. 127 00:21:57.570 --> 00:22:20.340 Mark Seifrid: it's also a description of hardship so he's using three different adjectives he's going to become even more concrete in the next verse but he was using three general adjectives about his hardships, that they are burdens they are distresses they are constraints. 128 00:22:21.390 --> 00:22:25.350 Mark Seifrid: tight places and then verse five becoming. 129 00:22:26.460 --> 00:22:35.340 Mark Seifrid: Concrete so he's gives a general description now concrete and play guys info like ice. 130 00:22:36.420 --> 00:22:37.020 Mark Seifrid: and 131 00:22:38.430 --> 00:22:42.150 Mark Seifrid: A contest to see ice and cup voice. 132 00:22:43.350 --> 00:22:53.430 Mark Seifrid: And a group knee ice and they stay ice is a shift here will notice in beatings. 133 00:22:54.690 --> 00:23:01.230 Mark Seifrid: simple enough he's already had a number of them in imprisonments know Ted Ben de. 134 00:23:02.310 --> 00:23:13.860 Mark Seifrid: As far as X go, we know only of the imprisonment in phila pie, but here, Paul speaks of a plurality of imprisonments. 135 00:23:17.580 --> 00:23:21.540 Mark Seifrid: There may well have been one I would argue in emphasis. 136 00:23:24.120 --> 00:23:24.990 Mark Seifrid: where he was. 137 00:23:26.220 --> 00:23:33.660 Mark Seifrid: Before writing this letter and there might have been others if he speaks in the plural and the same applies to. 138 00:23:34.800 --> 00:23:44.460 Mark Seifrid: A cut St St St ice and I cut this car is an uprising and upward tumult we know the one from X 19 and emphasis. 139 00:23:46.740 --> 00:23:51.630 Mark Seifrid: There were others that we just don't hear of an x X is not a complete description. 140 00:23:52.800 --> 00:24:01.950 Mark Seifrid: And then we got the shift here i'm it's a curiosity to me that the that's the fatness 16th century. 141 00:24:02.640 --> 00:24:14.730 Mark Seifrid: mark the versus the way he did, because there are much more natural breaks than the ones we have we just have to live with them and cup voice in labor's so his his his hard work as an apostle. 142 00:24:16.350 --> 00:24:33.150 Mark Seifrid: labor's in sleeplessness whether it's due to the labor's or physical hardships or as he's going to indicate in Chapter 11 at the end in his concern for the churches, we don't know but sleepless nights. 143 00:24:34.350 --> 00:24:42.630 Mark Seifrid: And then the last one verse five and may see ice is fasting or instances of fasting. 144 00:24:44.490 --> 00:25:02.460 Mark Seifrid: Because he listed as a hardship it's pretty clearly not a self chosen Jewish fast, it is times of not having enough to eat that have been forced on him in his service to Christ as an apostle. 145 00:25:04.770 --> 00:25:08.550 Mark Seifrid: we're still in the ends here and get another shift. 146 00:25:11.310 --> 00:25:20.220 Mark Seifrid: You can see how already in the labors the sleeplessness is the times of sleepless nights of sleeplessness perhaps say. 147 00:25:20.670 --> 00:25:33.960 Mark Seifrid: And the instances of habit not having enough food fast things it's we've turned from the troubles to his actual service, and now we turned to his person in verse six and. 148 00:25:34.980 --> 00:25:37.830 Mark Seifrid: hug not at in purity. 149 00:25:39.180 --> 00:25:42.150 Mark Seifrid: over against what the Corinthians suspect. 150 00:25:43.770 --> 00:25:51.570 Mark Seifrid: One thinks of Chapter one and his defensive themselves, in view of the the corinthian perspective broken promise. 151 00:25:52.860 --> 00:25:58.800 Mark Seifrid: Of that he was going to come to them actually twice doesn't come first time. 152 00:26:00.180 --> 00:26:01.950 Mark Seifrid: And they're suspicious of him. 153 00:26:03.540 --> 00:26:09.990 Mark Seifrid: He affirms to them our word is not yes and no but yes, just as god's promises are yes in Jesus. 154 00:26:10.500 --> 00:26:25.650 Mark Seifrid: And that he's with the spare them and he didn't come so in impurity i'm just trying to describe how it plays out in terms of the cash cash value in the contacts and in the letter impurity and no se or excuse me, you know say. 155 00:26:27.120 --> 00:26:27.780 Mark Seifrid: knowledge. 156 00:26:29.640 --> 00:26:40.620 Mark Seifrid: it's interesting later on in Chapter 11 he asserts that even if he is not rhetorically up to the standards of the opponent's he isn't knowledge. 157 00:26:43.080 --> 00:26:50.820 Mark Seifrid: He knows the scriptures and he's speaking here is that I would argue with the human level of just his his knowledge. 158 00:26:52.950 --> 00:27:00.960 Mark Seifrid: And microphthalmia in something that he has displayed wonderfully with the Corinthians in. 159 00:27:02.520 --> 00:27:19.260 Mark Seifrid: forbearance you can see that mccraw long or slow and that to me it may his anger or rage so being slow to anger and that sense in a different sense from him on Monday patient. 160 00:27:19.980 --> 00:27:39.840 Mark Seifrid: For barons long suffering is a good rendering of this, even if it seems a little stilted English in knowledge, so impurity and knowledge in long suffering and Christ are tasty in kindness goodness to others. 161 00:27:40.860 --> 00:27:53.400 Mark Seifrid: And then he names in next word where it all comes from and new mighty how do in understood the Holy Spirit I think I will pause on this one I halfway noted it before but. 162 00:27:55.050 --> 00:28:09.510 Mark Seifrid: it's a it's not uncommon that even when you have a definite reference there's only one Holy Spirit is not just saying a Holy Spirit this is in the Holy Spirit it's quite clear from the larger context and from paul's theology. 163 00:28:10.950 --> 00:28:32.010 Mark Seifrid: But often after a preposition the article is lacking, as it is here as an all of these as a matter of fact, and when an article is lacking, there is a subtle shift from pointing at something to emphasizing the sense. 164 00:28:33.330 --> 00:28:45.600 Mark Seifrid: Some of you may have heard this before from me so bear with this, I apologize it's a this distinction between reference and sense it comes from a. 165 00:28:46.110 --> 00:28:58.410 Mark Seifrid: German linguistic philosopher by the name of Craig a WHO to make his point would say espressos phosphorus and the even star is the morning star. 166 00:29:00.180 --> 00:29:10.560 Mark Seifrid: Which is choice Venus his point was that you point to the same object the point where at different times of the day, but you point to a different object that's the reference. 167 00:29:11.370 --> 00:29:25.170 Mark Seifrid: It has different names there's different significance different sense, in that sense, and this distinction between reference and significance is, I would argue operative here when you don't have the article, you are. 168 00:29:26.490 --> 00:29:43.020 Mark Seifrid: emphasizing the quality, the significance in Holy Spirit the Holy Spirit of course, but the emphasis has been the spirit is holy follow me Okay, that was the That was the most useful one to use that little use for that little lesson. 169 00:29:44.220 --> 00:29:55.170 Mark Seifrid: And i've got pay on his book he tell you can see, this right here with this word from in love obviously and pay, and then on. 170 00:29:58.440 --> 00:30:19.350 Mark Seifrid: An alpha primitive this alpha the beginning of a word can mean no not and to attach it to stem that has a vowel use the new so it's on, and you can see, who both feet tall but critters with without the data in love unchained in love that is not hypocritical. 171 00:30:20.490 --> 00:30:21.510 Mark Seifrid: straightforward. 172 00:30:23.730 --> 00:30:30.660 Mark Seifrid: So in the Holy Spirit in unchained or not hypocritical love not pretending. 173 00:30:31.890 --> 00:30:33.210 Mark Seifrid: And then verse seven. 174 00:30:34.320 --> 00:30:36.570 Mark Seifrid: And lago la fe us. 175 00:30:37.890 --> 00:30:50.580 Mark Seifrid: got another shift here don't we so he's gone from his labors to his person he's interjected the word Holy Spirit who dwells the Apostle and now he's shifting to. 176 00:30:50.970 --> 00:31:05.370 Mark Seifrid: directly to god's work in him right and lago Las Vegas has been entrusted with the word of truth again it's definite but the quality is being emphasized this word is true in the word of truth. 177 00:31:06.450 --> 00:31:11.190 Mark Seifrid: and deny may settle in the power of God. 178 00:31:13.500 --> 00:31:32.880 Mark Seifrid: Which is the you can hear the indirect reference to the Gospel in both of these phases, where truth clearly refers to the Gospel there he got significance in reference at work as well, he wants to characterize the Gospel which he reversed as word of truth, as opposed to the lie. 179 00:31:33.900 --> 00:31:51.000 Mark Seifrid: The alternative facts with which the Corinthians are operating and then the Gospel is the power of God and, as I mentioned that we have the shift from the N series to the Dr through by means of Dr on have blown taste, Dr Cohen, yes. 180 00:31:52.710 --> 00:31:55.530 Mark Seifrid: cuz to me yeah because, as soon as I. 181 00:31:56.580 --> 00:32:05.970 Mark Seifrid: was in service, rather than registers, the town hop on taste decay as soon as conduct see on irs to roll. 182 00:32:07.350 --> 00:32:11.550 Mark Seifrid: Through the pup law, the weapons. 183 00:32:13.050 --> 00:32:24.510 Mark Seifrid: genitive after the Dr here through plural through the weapons of the righteousness interesting that is now getting been using articles and now becomes quite. 184 00:32:25.020 --> 00:32:40.020 Mark Seifrid: referential through the weapons of righteousness very often when you've got paired genitals like this and one has the article, the other one too it's just emphatically definite there are these certain weapons of righteousness. 185 00:32:41.790 --> 00:32:42.330 Mark Seifrid: He. 186 00:32:44.220 --> 00:32:51.750 Mark Seifrid: may be referring to the list above that there are two kinds his afflictions and his service. 187 00:32:52.350 --> 00:33:07.290 Mark Seifrid: But perhaps more likely he's referring he's already anticipating what he's about to say in verses eight through 10 that follow that's the way, I think we probably should take it so he's anticipating he's describing in advance. 188 00:33:09.600 --> 00:33:18.870 Mark Seifrid: His equipment which is equipment as weapons of righteousness and then of course the tone dixie own hi. 189 00:33:19.920 --> 00:33:23.160 Mark Seifrid: Mr own for the right hand and for the left. 190 00:33:24.540 --> 00:33:34.800 Mark Seifrid: In a certain sense, think of a fusion six and the full outfit of Armor he's got weapons in both hands, although the fact that's right and left. 191 00:33:37.260 --> 00:33:50.580 Mark Seifrid: With seem to suggest the paradoxical contrast between christ's power right hand and paul's weakness, the left hand and that comes out in the following pairings. 192 00:33:52.260 --> 00:33:54.120 Mark Seifrid: The a duck says Chi. 193 00:33:55.260 --> 00:34:04.650 Mark Seifrid: A to me us there you have it right hand and left through lori and shame or dishonor. 194 00:34:07.470 --> 00:34:16.560 Mark Seifrid: The most training world, I would argue, was not entirely non or shame culture, but it did play a larger role there, then, is tended to do. 195 00:34:18.030 --> 00:34:35.160 Mark Seifrid: In the West, the West is not entirely a guilt or innocence culture either there's honor and shame here I resistant thought that bits of either or it's just a matter of waiting and consciousness and you can see how he's following the pattern of right and left through glory. 196 00:34:36.180 --> 00:34:41.880 Mark Seifrid: right hand and shame left hand, and I say that is a left hander. 197 00:34:44.160 --> 00:35:01.110 Mark Seifrid: dion do same me us Chi you find me us yeah we make up the word you for me from the second term from evil report evil speaking about us evil reputation bad dis. 198 00:35:02.340 --> 00:35:04.470 Mark Seifrid: dis information discrepancy. 199 00:35:06.420 --> 00:35:21.360 Mark Seifrid: dystopia in this case display media bad report and good report both happen, depending on how the apostles received host plan oil Chi la face now here it's not. 200 00:35:22.410 --> 00:35:26.640 Mark Seifrid: Interesting here is there's another shift isn't there. 201 00:35:28.170 --> 00:35:42.660 Mark Seifrid: glory and shame bad report and good report that has to do with how he's both instances, with how it gets received, but here it's an absolute as we receive we are received. 202 00:35:44.130 --> 00:35:45.300 Mark Seifrid: As those who air. 203 00:35:47.430 --> 00:35:59.100 Mark Seifrid: who's who speak on true host tonight hi Alice and we are true there's a strong assertion in as those save and as those who are true. 204 00:36:01.620 --> 00:36:07.680 Mark Seifrid: host horse ugh Nepal men I Chi epic most common oil. 205 00:36:09.120 --> 00:36:12.240 Mark Seifrid: As those who are unknown. 206 00:36:14.280 --> 00:36:15.180 Mark Seifrid: To the world. 207 00:36:16.860 --> 00:36:18.630 Mark Seifrid: Here in nine perhaps. 208 00:36:19.800 --> 00:36:37.230 Mark Seifrid: With the shift that we've already seen it's not so that some people recognize us, but perhaps it seems plausible that it's a being known by God or unknown to people but known to God. 209 00:36:39.300 --> 00:36:53.190 Mark Seifrid: And then the second part of nine horse apart that furnace contest K you do so, men can see the sharp contrast or sharpened already in here it's very sharp as dying. 210 00:36:53.820 --> 00:37:05.070 Mark Seifrid: and behold, we live and these shifts to the finite form thinking back to become the companion passage in for especially verse 10. 211 00:37:05.670 --> 00:37:10.680 Mark Seifrid: always bearing the deadness of Jesus and our body that the life of Jesus might be manifest in us. 212 00:37:11.400 --> 00:37:20.220 Mark Seifrid: he's already told them that in Chapter one he has the best sentence in himself and that the Lord who gives life to that delivered him, so this is, this is the dynamic here. 213 00:37:21.000 --> 00:37:32.250 Mark Seifrid: In terms of human situation and how it looks he's basically dead and behold, we live, you can see this, by the way, then we fast on this for a moment. 214 00:37:33.690 --> 00:37:42.210 Mark Seifrid: This is it, this is a reflection of that word now Is this acceptable time now is the day of salvation of course it's not the case. 215 00:37:42.630 --> 00:37:53.820 Mark Seifrid: That Paul has already been raised from the dead he's still waiting for that, but precisely because in Jesus Christ, the life of the escott on the resurrection has entered the world here and now. 216 00:37:54.390 --> 00:38:09.270 Mark Seifrid: It is enacted not in full measure, of course, but in dramatic form through the Gospel and especially here in the Apostle, and this is what the Corinthians don't get life within death. 217 00:38:13.620 --> 00:38:25.380 Mark Seifrid: And then it shifts because God comes into the picture and say here in a different way, I do i'm annoying Chi may not to i'm going to annoy. 218 00:38:27.210 --> 00:38:34.740 Mark Seifrid: As disciplined those who have been this is from I do oh it's just a passive passive passive participle those who. 219 00:38:35.880 --> 00:38:45.060 Mark Seifrid: Are disciplined and or perhaps better here punished because I do can mean pump punish I know that. 220 00:38:46.890 --> 00:39:03.810 Mark Seifrid: I recognize it and some of you may know that this verb is related to pi day and to pace it's discipline it's used in reference to discipline of children, especially sons, but it had other dimensions of use and that included legal punishment. 221 00:39:05.280 --> 00:39:09.510 Mark Seifrid: it's used and such we won't follow the verb right now in the New Testament but it's used that way. 222 00:39:11.190 --> 00:39:14.820 Mark Seifrid: In the New Testament fact I think one point pilot says he's he's willing to. 223 00:39:16.500 --> 00:39:19.890 Mark Seifrid: to punish Jesus and release him, but the Jews won't have it. 224 00:39:22.770 --> 00:39:29.790 Mark Seifrid: So it can mean it can't it has overtones of being put to death, potentially punished, to the extent of. 225 00:39:31.170 --> 00:39:31.680 Mark Seifrid: dying. 226 00:39:33.150 --> 00:39:44.040 Mark Seifrid: So you've got this he said he's done this before it's in this paradoxical combination as any just said it dying and be hopefully live punished, and yet not put to death. 227 00:39:49.260 --> 00:39:57.750 Mark Seifrid: Perhaps here he's got garden viewing both parts it's worth reflecting on some all these reflections have to be rather open because paul's not. 228 00:39:59.100 --> 00:40:03.180 Mark Seifrid: spelling everything out for us he's only describing his experience. 229 00:40:04.770 --> 00:40:16.170 Mark Seifrid: And the hostess continue in verse 10 where we can good posts, the pullman I am to Taiwan tears as grieving. 230 00:40:18.150 --> 00:40:28.650 Mark Seifrid: and always rejoicing, or even eternally I always rejoicing not rejoicing without grief. 231 00:40:30.480 --> 00:40:40.140 Mark Seifrid: But not grieving without rejoicing, the to come in this paradoxical conjunction in Christ within this for. 232 00:40:41.520 --> 00:40:47.310 Mark Seifrid: that's, especially in case of course we're Christians from the loss of loved ones. 233 00:40:49.110 --> 00:40:53.040 Mark Seifrid: Leaving and yet always rejoicing was taught high. 234 00:40:56.250 --> 00:41:22.110 Mark Seifrid: Police that who to turn to to to to contest was so quiet who lose their routines and tears as poor men as poor people and making many rich think again of first Corinthians second Corinthians for all these things are, for your sake, this bit of the life of Jesus being manifested him. 235 00:41:23.460 --> 00:41:26.730 Mark Seifrid: He makes the Corinthians rich also second Corinthians. 236 00:41:28.560 --> 00:41:38.430 Mark Seifrid: Chapter eight verse nine you know the grace of our Lord Jesus Christ, that being rich for your sake, he became poor that you through his poverty might become rich. 237 00:41:40.440 --> 00:41:59.970 Mark Seifrid: And then, last but not least, you can catch the eschatological overtone see the conclusion of first Corinthians three is a parallel hosts may then atlanta's okay punter contests as having nothing. 238 00:42:01.290 --> 00:42:03.540 Mark Seifrid: playing off the poverty and. 239 00:42:05.370 --> 00:42:14.460 Mark Seifrid: possessing having all things it's the same verb you can see, ECHO and cutting hope, but the the I think I mentioned this last time, the. 240 00:42:15.360 --> 00:42:27.690 Mark Seifrid: The Hellenistic period use strengthened you especially tend to strengthen verbs with the prefixes so there's a certain paradox that's brought out in the verbal form here as having nothing and. 241 00:42:29.130 --> 00:42:30.480 Mark Seifrid: possessing everything. 242 00:42:31.530 --> 00:42:37.530 Mark Seifrid: That is our passage dear brothers, I hope that was helpful thanks for your attention, about.