2 CORINTHIANS—NOTE ON 1:1–7:16 Paul’s Defense of His Legitimacy as an Apostle. Paul’s new covenant ministry reflects the work of the Holy Spirit.
2 CORINTHIANS—NOTE ON 1:1–2 Salutation. Paul’s opening greetings expand the conventional greetings found in ancient letters.
2 CORINTHIANS—NOTE ON 1:1 apostle of Christ Jesus. See note on Rom. 1:1. The Greek word for “apostle” is apostolos (“apostle,” i.e., “one who is sent”) and is derived from the verb apostellō (“to send out”), which was used in the Greek OT to designate those commissioned as authoritative representatives to act in the name of the one who sent them (Ex. 3:10; Judg. 6:8; Jer. 1:7; Ezek. 2:3; etc.). saints. Literally, “holy” or “dedicated ones” (Gk. hagioi), referring to the identity and way of life of all who belong to God (see 1 Cor. 3:16–17; 5:1–6:20; 2 Cor. 6:14–7:1). Corinth. For information on the city see Introduction to 1 Corinthians: The Ancient City of Corinth.
2 CORINTHIANS—NOTE ON 1:2 Grace. A wordplay on the normal Greek greeting. Whereas the Greeks said, “Hello” (Gk. charein), the Christians said, “Grace” (Gk. charis). peace. Not untroubled circumstances but the profound well-being that comes from resting in God’s sovereignty and mercy, a concept first expressed by the Hebrew shalom (see note on John 14:27).
2 CORINTHIANS—NOTE ON 1:3–11 Introduction to the Letter. Paul’s prayers not only extol God but also introduce the main themes to follow. He praises God for the very suffering that his opponents use to call his apostleship into question. To support his praise for God as expressed in vv. 3–7, Paul relates in vv. 8–11 how God used his experience in Asia to teach him the same lessons he hopes the Corinthians will learn from him.
2 CORINTHIANS—NOTE ON 1:3 Blessed be. This is a standard Jewish praise formula that introduces the tone and themes to come. Paul begins by identifying the one whom he extols as the God and Father of our Lord Jesus Christ. These titles describe Yahweh’s relationship to Jesus and Jesus’ relationship to his people (“Lord” designates his absolute rule over his people). Comfort is the overall disposition that comes from resting in God’s sovereign and loving rule as manifested in Christ’s lordship (cf. Isa. 40:1).
2 CORINTHIANS—NOTE ON 1:4 so that we may be able to comfort. One of God’s purposes in the suffering of Christians is that they would experience direct, personal comfort from God, and then from that experience be able to minister God’s comfort to others. us … our. Most of the plural first-person pronouns in 2 Corinthians (“we,” “us,” “our”) seem to refer to Paul himself (see v. 8; 7:5–7), but these plurals at times (depending on the context) may also include Timothy (who is named as a “co-sender” of the letter in 1:1), other ministry partners (1:19, 21), or Christians generally (5:1–10). In this verse, Paul probably uses the plural to indicate that he views himself as representing both the apostolic office and believers generally. Affliction can refer to both outward circumstances (4:17; 6:4; 8:2) and inward states of mind (2:4; 7:4–5).
2 CORINTHIANS—NOTE ON 1:5 Christ’s sufferings refers not to Jesus’ atonement for sin, which was unique to Christ (Rom. 5:8–10; 6:10), but to Paul’s sufferings in imitation of Christ, which Paul endured because of his faithfulness to God and for the sake of God’s people.
2 CORINTHIANS—NOTE ON 1:6–7 it is for your comfort. The opponents maintained that Paul’s sufferings disqualified him as an apostle, but Paul maintains that his sufferings are the means God uses to strengthen other believers.
2 CORINTHIANS—NOTE ON 1:8 Asia. May refer back to Paul’s suffering in Ephesus (1 Cor. 15:32) but the precise location and nature of the affliction are not certain. That Paul was burdened (Gk. bareō, “weighted down”) and despaired in Asia points forward to 2 Cor. 4:8, 17 (see note on 4:17–18).
2 CORINTHIANS—NOTE ON 1:9 sentence of death. Paul’s suffering was so severe that it seemed to Paul as if a death sentence had been decreed against him by a ruler or a judge.
2 CORINTHIANS—NOTE ON 1:10 Biblical hope, as the consequence and expression of faith, is not wishful thinking but an absolute confidence in God’s promises for the future (v. 10) based on his faithfulness in the past (v. 9).
2 CORINTHIANS—NOTE ON 1:12–2:17 Paul’s Boast. Paul begins the body of his letter with a detailed defense of why he had changed his mind more than once regarding his earlier plans to return to Corinth: (1) an initial plan to visit Macedonia first, then Corinth (1 Cor. 16:5); (2) a plan to visit Corinth first, then Macedonia (2 Cor. 1:15); (3) and finally, a decision not to make “another painful visit” to Corinth, so that he went, by way of Troas, to Macedonia first (1:23; 2:1).
2 CORINTHIANS—NOTE ON 1:12–14 The Content of Paul’s Boast. Paul defends his conduct and integrity in his relationship with the Corinthians.
2 CORINTHIANS—NOTE ON 1:12 To boast is by no means a bad thing if the object of one’s boasting is not oneself (1 Cor. 1:29; 4:7; Eph. 2:9) but God (Rom. 5:2; 15:17; 1 Cor. 1:31; 2 Cor. 10:17–18). Paul boasts because he acted with simplicity (open uprightness; see 4:1–2), which, given human sinfulness, can be true only if God has changed one’s life. So, too, Paul’s godly sincerity explicitly refers to God as its source (see 2:17; 1 Cor. 5:8). Thus, Paul boasts in his conduct because it came about not by earthly (lit., fleshly) wisdom but by the grace of God—a contrast between living according to the thinking and values of a fallen world that is in rebellion against its Creator and the believer living in accordance with the death of Christ (2 Cor. 5:14–17) and the transforming presence of the Spirit (3:18).
2 CORINTHIANS—NOTE ON 1:14 The day of our Lord Jesus assigns to Jesus the role of judge attributed to Yahweh on “the day of the LORD” (e.g., Isa. 13:9; Joel 1–3; Zechariah 12–14; Mal. 4:5; cf. 1 Cor. 5:5; 1 Thess. 5:2; 2 Pet. 3:10). Jesus’ role as judge is a clear affirmation of his messianic identity and divine status.
2 CORINTHIANS—NOTE ON 1:15–22 The Reason for Paul’s First Change of Plans. Paul explains that his initial decision not to come directly to Corinth as originally planned (see 1 Cor. 16:5) was actually determined by his desire to bring more blessing to them and thus to be like Christ, in whom God’s promises are fulfilled (2 Cor. 1:20).
2 CORINTHIANS—NOTE ON 1:15–16 first … on my way to Macedonia, and to come back to you from Macedonia … on my way to Judea. See Introduction: Purpose, Occasion, and Background. a second experience of grace (Gk. deuteran charin, lit., “second grace” or “second benefit”). Some think this refers to a second opportunity to contribute to the collection for the believers in Jerusalem (see chs. 8–9). On this interpretation, contributing to the needs of others is called “grace” because it is made possible by God’s grace in the lives of those who give (8:1, 4, 6–7, 19; 9:14): the Corinthians are set free to meet the needs of others because God has met their needs in Christ (8:9; 9:6–11). Others see this as a reference to the added experience of various blessings from God that would come from another visit by Paul.
2 CORINTHIANS—NOTE ON 1:17 “Yes, yes” and “No, no.” Because of his change in plans (vv. 15–16), Paul’s opponents accused him of vacillating and being indecisive.
2 CORINTHIANS—NOTE ON 1:18–19 Paul can affirm that his word … was not Yes and No, but in him (Christ) it is always Yes because his change of plan was in accord with God’s will.
2 CORINTHIANS—NOTE ON 1:20 God’s promises find their fulfillment in Christ, indicating that the OT Scriptures should be read as pointing to Christ (see the Overview of the Bible). Paul expresses his agreement—i.e., his Amen (the Gk. form of the Hb. word meaning “to confirm”)—thus confirming what God has done through Christ (through him) not only by preaching Christ (v. 19) but also by acting like Christ toward the Corinthians, including changing his plans in order to minister to them.
2 CORINTHIANS—NOTE ON 1:21–22 To be anointed is to be set apart and gifted by God for his calling, symbolized in the OT by the pouring of olive oil as a sign of God’s rich provision. It is also a play on the word “Christ,” which means “anointed one”; Christ’s messengers (us) are also anointed. seal. A mark of ownership, often used by ancient kings to signify ownership. See note on John 6:27. guarantee. A financial term (Gk. arrabōn, “down payment, deposit, guarantee”) referring to the first installment paid as a pledge of faithfulness to complete the purchase. The Spirit comes as God’s pledge to complete (“pay in full”) the final redemption of his people at the end of the age, and the Spirit’s presence in Christians’ lives now is a reliable “sample” or foretaste of this future fullness (cf. John 5:24 and note; Rom. 8:11).
2 CORINTHIANS—NOTE ON 1:23–2:4 The Reason for Paul’s Second Change of Plans. See Introduction: Purpose, Occasion, and Background; and note on 1:12–2:17. Paul makes clear that just as his first change of plans was a Christlike act in accordance with the promises of God (see note on 1:15–22), so too his decision not to come but to send them a “tearful letter” was an expression of God’s love to them in Christ (2:3–4).
2 CORINTHIANS—NOTE ON 1:23 to spare you. Just as Christ came first to save his people rather than to judge the world, so too Paul did not return immediately to Corinth, in order to spare them a taste of God’s wrath. Like Christ, Paul is willing to judge those in Corinth who will not repent (see 13:1–10); but before judgment comes mercy.
2 CORINTHIANS—NOTE ON 2:1–2 painful visit. See Introduction: Purpose, Occasion, and Background.
2 CORINTHIANS—NOTE ON 2:4 Paul wrote them a severe letter with many tears. As an expression of his love, it called the Corinthians to repentance in no uncertain terms (see 7:8–9). See Introduction: Theme.
2 CORINTHIANS—NOTE ON 2:5–11 The Application of Paul’s Example to the Corinthians. The majority in Corinth had expressed their repentance by punishing the leader of the rebellion against Paul. Paul now calls them to follow his own Christlike example toward them by extending mercy to the offender, lest Satan have his way once again in the church.
2 CORINTHIANS—NOTE ON 2:6 punishment. Most likely excommunication from the fellowship of the church, just as in 1 Cor. 5:2, 5, 13. The person in view is probably the Corinthian leader of the opposition against Paul, not the offender from 1 Cor. 5:1–5, as is often suggested, since the content of the sin was different.
2 CORINTHIANS—NOTE ON 2:10 forgive. Christians are to forgive because they have been forgiven (Matt. 6:14–15; 18:35; Col. 3:13).
2 CORINTHIANS—NOTE ON 2:11 Satan’s designs are to destroy the mutual forgiveness, love, and unity that is to characterize God’s people as those who have been reconciled to God through Christ (see 5:16–6:2). In this way, Satan aims to dishonor God’s own glory revealed in Jesus as the Son of God (1:19–20).
2 CORINTHIANS—NOTE ON 2:12–17 Paul’s Visit to Troas and Macedonia. These paragraphs mark a turning point in Paul’s argument as he shifts his attention from the past to the present. They explain some of Paul’s actions behind writing 2 Corinthians (vv. 12–13; see also 7:5–16) and reintroduce the main theme of the letter (2:14–17).
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| The Believer’s Apparent (Temporal) Defeat | The Believer’s Actual (Spiritual) Victory |
|---|---|
| For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death (1:8–9). | He delivered us from such a deadly peril, and he will deliver us. On him we have set our hope that he will deliver us again (1:10). |
| When I came to Troas to preach the gospel of Christ … my spirit was not at rest … (2:12–13). | But thanks be to God, who in Christ always leads us in triumphal procession … (2:14). |
| We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies (4:8–10). | Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen (4:16–18). |
| A thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited (12:7). | But [the Lord] said to me, “My grace is sufficient for you, for my power is made perfect in weakness” (12:9). |
2 CORINTHIANS—NOTE ON 2:12–13 Paul came to Troas (see note on Acts 16:8) after he left Ephesus for Macedonia in anticipation of meeting up sooner with his coworker Titus, whom he had sent to Corinth to present his “tearful letter” (2 Cor. 2:3–4; see ch. 7; and Introduction: Purpose, Occasion, and Background). Despite the receptivity for the gospel in Troas (a door was opened for me in the Lord), when Titus failed to show up, Paul’s spirit was not at rest, a reference to his inward anxiety over the welfare of Titus and the church in Corinth (see 7:5–7). This is yet another example of the suffering Paul endured as an apostle (see 11:28). The NT elsewhere mentions various feelings or perceptions experienced by a person’s “spirit”—the nonmaterial part of a person, in effect the conscious self (see Luke 1:47; Acts 17:16; Rom. 8:16; 1 Cor. 7:34; 2 Cor. 7:1, 13; also Mark 2:8; John 13:21).
2 CORINTHIANS—NOTE ON 2:14 thanks be to God. A characteristic thanksgiving formula that, like 1:3, sets the tone and introduces the themes to come (see 1 Cor. 15:57; 2 Cor. 8:16). leads us in triumphal procession. Most interpreters see this as a reference to the lavish victory parades celebrated in Rome after great battles. God is depicted as the sovereign victor, with Christ as the general, leading the victory procession, and Paul as “captured” by Christ but now joyfully following him. Images of such parades are still visible in some ancient works of art, such as in the reliefs on the late-first-century Arch of Titus in Rome commemorating the emperor’s victory over Jerusalem. The picture here reflects a recurring theme throughout 2 Corinthians, namely, the contrast between the believer’s apparent (temporal) defeat and the believer’s actual (spiritual) victory (see chart). Another view is that the “triumphal procession” is an expression of Paul’s praise to God for leading him (like a prisoner in a Roman triumphal procession) into situations of suffering such as he experienced in Troas (2:12, 13). Thus through Paul’s suffering God spreads the fragrance of the knowledge of him everywhere (see v. 15).
2 CORINTHIANS—NOTE ON 2:15–16a aroma … fragrance. Taken by some as a reference to the incense spread along the streets during the triumphal procession (see note on v. 14). However, the terms used here (Gk. euōdia, “fragrance, aroma”; and osmē, “aroma, odor”) are used often in the Greek OT to refer to the aroma of a sacrifice pleasing to God (e.g., Gen. 8:21; Ex. 29:25; Lev. 1:13; Num. 15:3). With Christ pictured as the primary sacrifice, Paul’s offering of his entire life to God (cf. Rom. 12:1; Heb. 13:15–16), including his suffering for the sake of Christ, can then be seen as an extension of Christ’s death in the world (see 2 Cor. 1:5), as the aroma of Christ to God. from death to death … from life to life. Some encounter Paul’s life and message and dislike it, leading to their own condemnation. Others are attracted by the Christlike beauty seen in Paul and his message, and they accept it, leading to their own eternal life.
2 CORINTHIANS—NOTE ON 2:16b–17 Who is sufficient for these things? The implied answer clearly is “No one.” The work of the gospel (and the Christian life as a whole) can never be carried out on the basis of human ability or by human means. As Paul goes on to explain, our “sufficiency” comes only from God by means of his grace (“sufficient” translates Gk. hikanos, “sufficient, competent, qualified”; the same term and its related noun occur three times in 3:5–6). (See further the example of Moses in Ex. 4:10–12, where God promises to equip Moses to accomplish the work that God has called him to do.) In contrast to his many opponents, some of whom at least demanded payment for their ministries as if they were retail peddlers of God’s word (see 2 Cor. 11:7–15; 12:13–16), Paul’s commitment to support himself brought with it many hardships (see 1 Cor. 4:11–13; 9:18; 15:10; 2 Cor. 6:5; 11:23); as such it is yet another example of his willing, Christlike suffering on behalf of his churches.
View this chart online at http://kindle.esvsb.org/c179
| 2:16 | Who is sufficient for these things? |
| 3:5 | Not that we are sufficient in ourselves … |
| 3:5 | but our sufficiency is from God |
| 12:9 | “My grace is sufficient for you …” |
2 CORINTHIANS—NOTE ON 3:1–18 Paul’s Ministry of the New Covenant as a Ministry of the Spirit. In 1:3–2:17, Paul defended his legitimacy as an apostle on the basis of his suffering as the means by which Christians are comforted (1:3–11) and God is made known in the world (2:14–17). Now he does so based on the reality of the life-transforming Spirit being mediated through his apostolic ministry of the new covenant.
2 CORINTHIANS—NOTE ON 3:1–6 The Reality of the Spirit in Paul’s Ministry. Paul begins this section by making it clear that, as an apostle, he was called to mediate the Spirit in fulfillment of the new covenant.
2 CORINTHIANS—NOTE ON 3:1 Paul expects a negative answer to his two rhetorical questions since his claim to be an apostle is not an empty boast (he does not commend himself) but is supported by the Spirit and by his ministry of suffering. For the theme of “commendation” in 2 Corinthians, see notes on 4:2; 5:12; 6:4; 10:12; 10:17–18; 12:11.
2 CORINTHIANS—NOTE ON 3:2–3 The changed lives of the Corinthians give a clear message from Christ (they are a letter from Christ) testifying to Paul’s true apostleship as the one who brought the gospel to them (delivered by us). In fulfillment of Ezek. 11:19 and 36:26, Paul contrasts the old covenant, in which God wrote on tablets of stone (see Ex. 24:12; 31:18; 32:15; 34:1; Deut. 9:10), with the apostolic ministry of writing on tablets of human hearts. Paul “writes” on hearts not with ink but with the Spirit of the living God. The Spirit’s work of changing the Corinthians’ hearts as a result of Paul’s ministry confirms that the new covenant is being established through his ministry.
2 CORINTHIANS—NOTE ON 3:5 Paul’s sufficiency is from God, not from himself, just as it was for Moses (see note on 2:16b–17; also Ex. 3:1–4:17; see chart). Paul’s sufficiency as an apostle recalls the pattern exhibited in the call of the OT prophets: the prophet is not sufficient in himself but is made sufficient by God’s grace (see Judg. 6:11–24; Isa. 6:1–8; Jer. 1:4–10; Ezek. 1:1–3:11).
2 CORINTHIANS—NOTE ON 3:6 Paul was made … sufficient to be a minister of the new covenant (Jer. 31:31–34) as a result of his call on the road to Damascus, just as Moses was called to be a minister of the old covenant at the burning bush (see note on 2 Cor. 2:16b–17). Whereas “apostle” refers to Paul’s authoritative office, “minister” (or “servant,” Gk. diakonos) refers to his function of mediating God’s presence and word, a role he can share with non-apostles (e.g., 4:1; 5:18; 1 Cor. 3:5). Here it refers to Paul’s role of mediating the Spirit as promised in the new covenant, by which God will create a people who will keep his covenant (Ezek. 36:26–27); in other words, God will write his law on their hearts (Jer. 31:33) and forgive their sins (Jer. 31:34; Ezek. 36:25). The new covenant and its ministry therefore consists not of the letter but of the Spirit, because the letter kills, but the Spirit gives life. On the letter/Spirit contrast, see Rom. 2:29 and 7:6, the other two NT occurrences of this contrast. The letter kills since it announces God’s will without granting the power to keep it, thereby bringing people under God’s judgment as covenant breakers. The Spirit alone gives life because only the Spirit can change the heart, thereby enabling God’s people to keep his commands.
2 CORINTHIANS—NOTE ON 3:7–11 Paul’s Interpretation of Exodus 32–34. To support the contrast between the ministries of the old and new covenants in vv. 3, 6, Paul points his readers back to the events of the golden calf and the second giving of the law.
2 CORINTHIANS—NOTE ON 3:7–9 Moses’ ministry is described as a ministry of death not because there was something wrong with the law; in fact the permanent value of the law is evidenced by the fact that God himself carved the Ten Commandments in letters on stone (see v. 3 and Ex. 31:18; 32:16; Deut. 5:22). But because Israel remained “stiff-necked” under the old covenant (see Ex. 32:9; 34:9), and because the commandments themselves could not give people the power to obey them, the effect of the commandments was condemnation (2 Cor. 3:9). The giving of the law was accompanied by so much glory that the Israelites could not gaze (look intently or directly) at Moses’ face because of its glory. The light of God’s glory shone so brightly from Moses’ face (see Ex. 34:29–35) that the people were afraid (Ex. 34:30) to look at Moses; possibly the glory also shined so brightly that it was painful to their eyes. Paul’s argument seems to be that even this old covenant, which was temporary and ineffective in changing hearts, still had much glory, and therefore the new covenant ministry of the Spirit has even more glory. Indeed, the new covenant must far exceed (the old covenant) in glory, for the new covenant ministry brings righteousness (right standing with God) rather than “condemnation” (2 Cor. 3:9), as well as the glorious presence of God’s power, which transforms believers “from one degree of glory to another” (v. 18).
2 CORINTHIANS—NOTE ON 3:10–11 The old covenant was the focus and realm of God’s self-displayed presence (glory) in the past. But now that the new covenant has come, the old covenant has come to have no glory at all, since God is no longer revealing himself through it. Thus God has even brought to an end (Gk. katargeō) the glory of the old covenant. The glory of the new covenant also surpasses that of the old, in that the new covenant is a permanent, everlasting covenant, stretching into the age to come.
2 CORINTHIANS—NOTE ON 3:12–18 Paul’s Application of Exodus 32–34 to His Own Situation. If Paul’s ministry of the Spirit under the new covenant is bringing forth life, not death, then why are the majority of the Jews of Paul’s day still rejecting it? Does Israel’s rejection of Paul’s message call the gospel itself into question? Paul answers these questions in this next section.
2 CORINTHIANS—NOTE ON 3:12 Paul’s confident expectation (his hope) is that in this more glorious new covenant ministry God is pouring out the Spirit to change people’s hearts. For this reason, he can be very bold, since he is ministering a much better covenant, in contrast to Moses, who as a minister of the old covenant had veiled his face.
2 CORINTHIANS—NOTE ON 3:13 Veil is the key concept in vv. 13–18, which Paul now develops as an elaborate and complex image (see notes on vv. 14–18). Regarding “gaze,” see note on vv. 7–9. so that the Israelites might not gaze at the outcome of what was being brought to an end. This gives the reason why Moses veiled his face (Ex. 34:33, 35). Though commentators differ as to what this means, the most likely interpretation is that Moses put a veil over his face so that the Israelites would not see that the glory was gradually fading, signifying the temporary nature of the old covenant (the “outcome” was that it “was being brought to an end,” or fading away; 2 Cor. 3:7, 13).
2 CORINTHIANS—NOTE ON 3:14–15 Despite Paul’s boldness, Israel’s minds, which were hardened in Moses’ day (Ex. 32:9; 33:3, 5; 34:9), remain so to this day. Paul’s description agrees with Deut. 29:4 and Isa. 29:10, which explain why the majority of Israel continued to reject the law and the prophets throughout their history (see Neh. 9:16–31; Ps. 106:6–39; Ezek. 20:8–36; Rom. 11:7–8; etc.). This is evidenced by the fact that that same veil remains unlifted in Paul’s day whenever Moses is read. Here Paul uses Moses’ veil as a symbol for the people’s hardened condition that prompted its use under the old covenant and that now keeps most of Israel from recognizing that the law of Moses itself points to Jesus as the Messiah.
2 CORINTHIANS—NOTE ON 3:16 Just as Moses was able to enter into God’s presence without a veil (Ex. 34:34), so too when one turns to the Lord in faith, the veil of separation from God and incomprehension of him brought about by a hardened heart is removed.
2 CORINTHIANS—NOTE ON 3:17 the Lord is the Spirit. Different explanations have been offered for this difficult and compressed statement: Paul may be saying that Christ and the Spirit function together in the Christian’s experience—i.e., that the Lord (Christ) comes to us through the ministry of the Spirit (though they are still two distinct persons). Another view (based on the reference in v. 16 to Ex. 34:34, “Moses went in before the LORD to speak with him”) is that the “Lord” here refers to Yahweh (“the LORD”) in the OT (that is, God in his whole being without specifying Father, Son, or Spirit). In this case, Paul is saying that Yahweh in the OT is not just Father and Son, he is also Spirit. In either case, Paul’s primary point seems to be that the Christian’s experience of the ministry of the Spirit under the new covenant (2 Cor. 3:3–8) is parallel to Moses’ experience of the Lord under the old covenant—i.e., that the Spirit (under the new covenant) sets one free from the veil of hard-heartedness (vv. 12–15). Paul regularly distinguishes Christ from the Holy Spirit in his writings, and that is surely the case even here, since later in this verse he speaks of the Spirit of the Lord. Moreover, it should not be supposed that Paul is teaching that any of the members of the Trinity (the Father, the Son, or the Spirit) are the same person, which would be the heresy of modalism; instead Paul is stressing the gracious unity of purpose among the three persons of the Trinity. There is freedom, though unspecified in the context, most likely refers to the many kinds of freedom that come with salvation in Christ and with the presence of the Holy Spirit: that is, freedom from condemnation, guilt, sin, death, the old covenant, and blindness to the gospel, as well as freedom that gives access to the loving presence of God.
2 CORINTHIANS—NOTE ON 3:18 with unveiled face, beholding the glory of the Lord. The word translated “beholding” (Gk. katoptrizō) can mean “behold” or “reflect” or “look at in a mirror,” and commentators support all three views. In this context, however, the connection with a mirror does not seem to be necessary to the word, and the meaning “behold” seems more consistent with the idea of having the veil removed and therefore being able to see God’s glory, in contrast to the unbelieving Jews who still have a veil blocking their vision (see note on vv. 14–15). Paul continues his comparison of all Christians (we all) with Moses by using Moses’ experience in Ex. 34:34 as the key to understanding the experience of the Christian. As a result of beholding the Lord through the ministry of the Spirit, the believer is being transformed (a process of sanctification over time, not an instantaneous change) into the same image of God that was distorted at the fall (see Gen. 1:26–27; 2 Cor. 4:4; 5:17; also 1 John 3:2). The “image” of God includes every way in which humans are like God, such as their moral character, their true knowledge, their many God-given abilities, and their dominion over creation (cf. Gen. 1:26–28), to be exercised with dependence on God as the Creator and giver of all things (see 1 Cor. 4:7).
2 CORINTHIANS—NOTE ON 4:1–6:13 Paul’s Encouragement in His Ministry. Paul explains why, despite his life of affliction as an apostle of Christ, he does not lose heart in his ministry (4:1, 16; 5:6). He then goes on to define further (5:11–6:2) and support (6:3–13) the message and character of the new covenant ministry itself.
2 CORINTHIANS—NOTE ON 4:1–6 The New Covenant Dawning of the New Creation. In spite of those who reject his gospel, Paul does not lose heart in his ministry because through it God is bringing about the beginning of the new creation amid this fallen world.
2 CORINTHIANS—NOTE ON 4:2 Because Paul is not motivated in his ministry by money (2:17), and because he does not crave human approval (Gal. 1:10), Paul refused to tamper (a word also used of wine merchants diluting their wares) with God’s word by watering it down or changing it to suit what people want to hear (cf. 2 Tim. 4:3). Rather, Paul’s open statement of the truth commends him to everyone’s conscience in the sight of God as judge (cf. 2 Cor. 2:17; 7:12; 12:19) and shows that he does not proclaim a “secret” or hidden gospel only to a select inner group. Three times in this letter Paul refuses to commend himself by external evidence (see 3:1; 5:12; 10:18), while three times he does commend himself by pointing to his own conduct, although each time he attributes it to the mercy of God (4:2; 6:4; 12:11).
2 CORINTHIANS—NOTE ON 4:3–5 If our gospel is veiled refers to the hardened heart that causes one to be separated from God’s presence and makes it impossible to recognize Jesus as the Messiah (see 3:12–15). The god of this world refers to Satan. the light of the gospel of the glory of Christ, who is the image of God. The gospel illumines how Christ’s death on the cross makes it possible for God’s people to be in his presence, having been transformed by God’s presence and not destroyed by it (see 3:18). This gospel is both proclaimed and embodied by Paul (see 1 Cor. 2:1–5). Thus Paul preaches the crucified Christ as Lord (the gospel), and Paul himself lives out the gospel in the service of his hearers—that is, as an embodiment of the gospel in his own Christlike “slavery” to the needs of his people. See further the contrast between Paul’s attitudes and actions and those of his opponents (2 Cor. 11:4).
2 CORINTHIANS—NOTE ON 4:6 Paul uses the provision of light in Gen. 1:3 to picture conversion as the dawning of the new creation amid this fallen world. the glory of God in the face of Jesus Christ. To know the glory of Christ (2 Cor. 4:4) is to encounter the life-transforming glory of God.
2 CORINTHIANS—NOTE ON 4:7–18 The New Covenant Power of the Resurrection. In spite of his suffering as an apostle, Paul does not lose heart (v. 16) because the same power that raised Jesus from the dead enables him to endure adversity (vv. 7–12), reveals the power of God (vv. 7, 11–12), and provides a sure sign that he will experience the resurrection at the end of the age (vv. 16–18).
2 CORINTHIANS—NOTE ON 4:7 treasure. A reference to the “knowledge of the glory of God in the face of Christ” (v. 6) as the content of the gospel (v. 4). jars of clay. A common metaphor in the ancient world for human weakness (see Ps. 31:12; Isa. 30:14). This verse thus restates the central thesis of 2 Corinthians as seen in 1:3–11 and 2:14–17: God triumphs amid human weakness, embodying the principle of Christ’s crucifixion (cf. 1 Cor. 1:27; 2 Cor. 10:3; 11:30; 12:5, 9; 13:4, 9).
2 CORINTHIANS—NOTE ON 4:8–10 afflicted … but not crushed. These verses show the paradox of living as a believer in the present evil age.
2 CORINTHIANS—NOTE ON 4:11–12 Paul is always being given over by God to death for Jesus’ sake so that the power of the resurrection life of Jesus (experienced in Paul’s ability to endure adversity and in the powerful spread of the gospel in spite of opposition) might be made known in the weakness of his mortal flesh (see v. 7). Paul’s suffering and endurance are intended to bring about this same resurrection life among the Corinthians as they too learn to trust God amid adversity (see 1:6–7).
2 CORINTHIANS—NOTE ON 4:13 we have. These words signal that Paul is summarizing what he has just said (cf. “we have” and “having” in 3:4, 12; 4:1, 7). the same spirit of faith. Most interpreters have understood this not as a reference to the Holy Spirit but as a reference to the same kind of attitude of trust in God that David had, in spite of his affliction (see Ps. 116:10). Some hold, however, that this is a reference to the Holy Spirit, since the Holy Spirit is the one who creates faith, who conforms one to Christ, and who secures the promises of God (see 2 Cor. 1:22; 3:6–8, 18; 5:5). In this case, Paul’s quotation of Ps. 116:10 would suggest that he views his experience of suffering (as reported in 2 Cor. 4:7–15) as a continuation of the experience of suffering as a righteous person that David expressed in Psalm 116.
2 CORINTHIANS—NOTE ON 4:16 outer self … inner self. This refers to the weakening of the physical body in contrast with the strengthening of the spirit, and also assumes a contrast between Paul’s life of suffering in this present evil age (his outer self) and the moral and spiritual transformation of his life into the image of God as seen in Christ (his inner self; see 3:18). For the inner/outer contrast in reference to the believer’s moral transformation amid worldly evil, see Rom. 6:5–6; Eph. 3:16; 4:20–24; Col. 3:5–14.
2 CORINTHIANS—NOTE ON 4:17–18 Earlier Paul’s suffering was a burden too heavy to carry (Gk. bareō, 1:8), but now it is a light momentary affliction in view of the eternal weight (Gk. baros) of glory beyond all comparison (see Rom. 8:18). Far from harming him permanently, the affliction is preparing him to receive great eternal reward. Affliction does not by itself bring this benefit, however, but only as it is seen in the light of God’s eternal perspective, as we look not to the things that are seen (i.e., Paul’s suffering and all the shortcomings of this present age) but to the things that are unseen (the full restoration of all things at the resurrection to come, and the sure fulfillment of God’s purposes for history). transient … eternal. This contrast shows that “eternal” (lit., belonging to or characterized by the “age” [Gk. aiōnios] to come) refers not to timelessness but to that which lasts forever.
2 CORINTHIANS—NOTE ON 5:1–10 The New Covenant Motivation for the Life of Faith. In spite of the fact that Paul longs to be “at home” with the Lord, he does not lose heart while he is away from the Lord (vv. 6, 8). His confidence in the future resurrection and in the reality of the judgment to come keeps him faithful in the present as he pursues his goal of pleasing Christ.
2 CORINTHIANS—NOTE ON 5:1 The tent that is our earthly home refers to present human bodies that will die. Have refers to the future resurrection, and the building from God … eternal in the heavens refers to the resurrection body believers will receive on the last day (cf. 1 Thess. 4:13–18; Rev. 21:1–22:5). The tent analogy was quite apt since Paul made tents while living in Corinth (Acts 18:3), and the Corinthians likely sold tents to sailors or used them for housing visitors attending the Isthmian Games.
2 CORINTHIANS—NOTE ON 5:2–4 Paul groans for the resurrection (i.e., being further clothed; cf. v. 1) in order to not be found naked or unclothed, which likely refers to the intermediate state in which believers’ spirits are with God but they do not yet enjoy their resurrected bodies.
2 CORINTHIANS—NOTE ON 5:5 the Spirit as a guarantee. The presence of the Spirit in Christians’ lives now is the down payment or guarantee that they will receive resurrection bodies when Jesus returns.
2 CORINTHIANS—NOTE ON 5:6 at home … away. See note on v. 8.
2 CORINTHIANS—NOTE ON 5:7 by faith, not by sight. This is not a reference to believing the unbelievable but to living all of one’s life based on confident trust in God’s promises for the future, even when one cannot yet see the fullness of the coming glory (4:18–5:1).
2 CORINTHIANS—NOTE ON 5:8 Away from the body and at home with the Lord refers to the “intermediate state” between a Christian’s death and the resurrection of all believers’ bodies on the day Christ returns. Paul means that when he dies, though his physical body will be buried here on earth, he expects that he (as a “spirit” or “soul” without a body) will go immediately into the presence of Christ, and will be present with Christ in that condition until the day of resurrection (cf. Luke 23:43; Phil. 1:23; Heb. 12:23).
2 CORINTHIANS—NOTE ON 5:9 we make it our aim to please him. Paul lives his entire life in light of a hope that his actions will bring delight to God day by day. It is possible for Christians to please or displease God in their daily actions (cf. Eph. 5:10; Phil. 4:18; Col. 3:20; Heb. 13:21; by contrast, Paul fears displeasing God; see 2 Cor. 5:11; also Eph. 4:30).
2 CORINTHIANS—NOTE ON 5:10 the judgment seat of Christ. The “judgment seat” (Gk. bēma) was the tribunal bench in the Roman courtroom, where the governor sat while rendering judicial verdicts. Remains of such a bēma exist in the Corinthian forum today (see Acts 18:12–17 and Introduction to 1 Corinthians: The Ancient City of Corinth). In the coming age, Christ will judge as God the Father’s representative, ruling the kingdom the Father has given him (see Rom. 14:10–12; etc.). so that each one may receive what is due for what he has done … whether good or evil. This underscores the principle that present-day actions have eternal consequences. All Christians will appear before the eternal judgment seat of Christ, to receive “what is due” to them for the deeds that they have done in their earthly life. It is debated, however, (1) whether the aim of this judgment is to determine the measure of reward that the Christian will receive in the age to come; or (2) whether the aim is to provide demonstrative evidence regarding who is lost and who is saved. Because the context of Paul’s statement refers back to both the believer’s hope for the resurrection (see 2 Cor. 5:1, 4) and to the reward of “glory beyond all comparison” (see 4:16–18), it would seem that both aims are in view. Thus, with regard to the first case, many interpreters hold that the believer’s deeds will provide public evidence to indicate the measure of rewards that the believer will receive, corresponding to the believer’s “obedience of faith” (acts of service, love, and righteousness; cf. Rom. 1:5; 16:26). In the second case, some interpreters hold that the believer’s deeds will also provide public evidence brought forth before the judgment seat of Christ to demonstrate that one’s faith is real—that is, public evidence, not as the basis for salvation, but as a demonstration of the genuineness of one’s faith. Paul therefore makes it his aim to “please” Christ (2 Cor. 5:5–9), because the extent to which one does this corresponds to the measure of rewards that one will receive (see Matt. 6:20; Luke 19:17, 19; 1 Cor. 3:12–15; 1 Tim. 6:19; Rev. 22:12), likewise giving evidence for the genuineness of one’s faith. Paul is confident that genuine believers will pass Christ’s judgment, since the new covenant ministry of reconciliation has brought them under the life-transforming power of the Spirit—based on the forgiveness of their sins through faith in Christ alone, all of which is the result of God’s grace alone (see 2 Cor. 1:12, 22; 3:6, 8–9, 18; 4:4–6, 15; 5:5, 14–15, 16–21; 8:19; 9:8, 14; etc.).
2 CORINTHIANS—NOTE ON 5:11–6:2 The New Covenant Ministry of Reconciliation. Paul offers one of his most extensive descriptions of the motivation (5:11–15), content (5:16–19), and call of the new covenant ministry.
2 CORINTHIANS—NOTE ON 5:11 the fear of the Lord. Cf. 7:1; see note on Acts 9:31.
2 CORINTHIANS—NOTE ON 5:12 On Paul’s commending himself, see note on 4:2. Paul writes so that the Corinthians will be able to respond to false teachers who do not operate on the basis of a new covenant ministry.
2 CORINTHIANS—NOTE ON 5:13 if we are beside ourselves … if we are in our right mind. This possibly responds to Corinthian mockery of Paul as crazy; certainly it draws a contrast between Paul’s own, private experiences in worship and prayer (see 12:1–4) and his being sober (Gk. sōphroneō, “being in a right mind”) while also being passionate in his ministry. Since Paul’s motivation is to please Christ (5:9), his priority in public is to persuade others (v. 11b), not to seek or urge others to seek exotic religious experiences.
2 CORINTHIANS—NOTE ON 5:14–15 one has died for all, therefore all have died. By Christ’s death, the death penalty for sin (see Gen. 2:17) has been paid for all those who trust in him (see Rom. 3:21–26; 5:6–8; 1 Cor. 15:3; Gal. 3:13), and God counts their old life as ended, thus freeing them from any future penal claims. he died for all, that those who live might no longer live for themselves but for him. As a consequence of Christ’s death, the power of sin in one’s life (see Gen. 3:1–7) has also been broken for all those who trust in Christ (cf. Rom. 6:1–14). Christ’s cross therefore frees the believer for a new way of life, exemplified by Paul himself as one that the love of Christ controls (see Titus 2:11–14).
2 CORINTHIANS—NOTE ON 5:16 Regard no one according to the flesh, that is, according to worldly standards and values that derive from living as if one’s present physical life is all that matters. Before Paul’s conversion, he once regarded Christ according to the flesh, i.e., Paul considered Christ to be a false messiah (according to Jewish standards), viewing his suffering and death as the curse of God (see Deut. 21:23; Gal. 3:13).
2 CORINTHIANS—NOTE ON 5:17 new creation. The redemption of a people who now live for Christ by living for others, effected by the power of the Spirit (3:3, 6, 18) and the death of Christ (5:14–15), is the beginning of the new creation that was destined to come amid this evil age (see Isa. 43:18–19; 65:17–23; 66:22–23). This new creation is also the beginning of Israel’s final restoration from God’s judgment in the exile (see the context of Isa. 43:1–21; 65:17–25).
2 CORINTHIANS—NOTE ON 5:18–20 reconciliation. An expression of the significance of God’s saving activity in Christ that is unique to Paul (see Rom. 5:10–11; 11:15; Eph. 2:16; Col. 1:20, 22). These verses outline (1) the basis of Paul’s apostolic ministry of the new covenant (Paul’s own reconciliation to God through Christ); (2) its consequence (his ministry and message of reconciliation to the world for Christ); (3) its essential content (the forgiveness of sins by virtue of Christ’s death); and (4) its call (on behalf of Christ, be reconciled to God). ambassadors for Christ. Paul is sent as God’s prophetic minister of the new covenant (2 Cor. 3:4–6) to announce God’s “peace treaty” (cf. Isa. 53:5) with those who will trust in Christ to free them from the penalty and power of sin (2 Cor. 5:14–15; see Isa. 52:6–10; Rom. 10:15). “Be reconciled to God” is a summary of the gospel message Paul proclaims to unbelievers; it is a call to receive the reconciliation that God has wrought (Rom. 5:11).
2 CORINTHIANS—NOTE ON 5:21 This verse is one of the most important in all of Scripture for understanding the meaning of the atonement and justification. Here we see that the one who knew no sin is Jesus Christ (v. 20) and that he (God) made him (Christ) to be sin (Gk. hamartia, “sin”). This means that God the Father made Christ to be regarded and treated as “sin” even though Christ himself never sinned (Heb. 4:15; cf. Gal. 3:13). Further, we see that God did this for our sake—that is, God regarded and treated “our” sin (the sin of all who would believe in Christ) as if our sin belonged not to us but to Christ himself. Thus Christ “died for all” (2 Cor. 5:14) and, as Peter wrote, “He himself bore our sins in his body on the tree” (1 Pet. 2:24). In becoming sin “for our sake,” Christ became our substitute—that is, Christ took our sin upon himself and, as our substitute, thereby bore the wrath of God (the punishment that we deserve) in our place (“for our sake”). Thus the technical term for this foundational doctrine of the Christian faith is the substitutionary atonement—that Christ has provided the atoning sacrifice as “our” substitute, for the sins of all who believe (cf. Rom. 3:23–25). The background for this is Isaiah 53 from the Greek (Septuagint) translation of the Hebrew OT, which includes the most lengthy and detailed OT prophecy of Christ’s death and which contains numerous parallels to 2 Cor. 5:21. Isaiah’s prophecy specifically uses the Greek word for “sin” (Gk. hamartia) five times (as indicated below in italics) with reference to the coming Savior (the suffering servant) in just a few verses—e.g., “surely he has born our griefs” (Isa. 53:4); “He was crushed for our iniquities” (Isa. 53:5); “the LORD has laid on him the iniquity of us all” (Isa. 53:6); “he shall bear their iniquities” (Isa. 53:11); “he bore the sin of many” (Isa. 53:12). In a precise fulfillment of this prophecy, Christ became “sin” for those who believe in him, so that in him we might become the righteousness of God. This means that just as God imputed our sin and guilt to Christ (“he made him to be sin”) so God also imputes the righteousness of Christ—a righteousness that is not our own—to all who believe in Christ. Because Christ bore the sins of those who believe, God regards and treats believers as having the legal status of “righteousness” (Gk. dikaiosynē). This righteousness belongs to believers because they are “in him,” that is, “in Christ” (e.g., Rom. 3:22; 5:18; 1 Cor. 1:30; 2 Cor. 5:17, 19; Phil. 3:9). Therefore “the righteousness of God” (which is imputed to believers) is also the righteousness of Christ—that is, the righteousness and the legal status that belongs to Christ as a result of Christ having lived as one who “knew no sin.” This then is the heart of the doctrine of justification: God regards (or counts) believers as forgiven and God declares and treats them as forgiven, because God the Father has imputed the believer’s sin to Christ and because God the Father likewise imputes Christ’s righteousness to the believer. (See further notes on Rom. 4:6–8; 5:18; 10:3; 10:6–8; see also Isa. 53:11: “the righteous one, my servant, [shall] make many to be accounted righteous”).
2 CORINTHIANS—NOTE ON 6:1 The grace of God comes about solely through the death of Christ (5:14–19). Those who turn back from Christ show that their initial, apparent reception of God’s grace was not real but in vain.
2 CORINTHIANS—NOTE ON 6:2 By quoting Isa. 49:8 to summarize his own appeal to the Corinthians, Paul identifies his apostolic ministry with Isaiah’s prophetic role of calling Israel to repentance and perseverance in view of the coming day of redemption and judgment (salvation). Behold, now. Paul declares that this time of salvation has already arrived in Christ! Amazingly, God is already pouring out many of the blessings of the age to come.
2 CORINTHIANS—NOTE ON 6:3–13 The New Covenant Support for the Legitimacy of Paul’s Ministry. For the Corinthians, being reconciled to God involves affirming Paul’s ministry as God’s coworker (5:18–6:2) and submitting to what Paul tells them (6:13). As he did in 1:3–11; 2:14–17; and 4:7–12 (see also 11:23–33; 12:7–10), Paul defends his ministry as an apostle by once again calling attention to his faithfulness amid the changing circumstances of his apostolic life. Paul’s ministry reflects God’s power in spite of human weakness.
2 CORINTHIANS—NOTE ON 6:4 we commend ourselves in every way. Not only through victories and triumphs but also by the way he endures hardship, Paul gives testimony to the truthfulness of his apostolic ministry. The glory of the gospel shines forth from a Christian’s life in the way he responds to suffering and opposition. See note on 4:2. by great endurance. Paul’s divinely enabled endurance is his general testimony to the power of the Spirit in his life and ministry (3:3–8; see 12:12), which is then illustrated by the specific examples that follow (6:4b–10). servants of God. As a minister (Gk. diakonos) of the new covenant (3:6), Paul is a servant (Gk. diakonos) of God.
2 CORINTHIANS—NOTE ON 6:7 Weapons of righteousness for the right hand and for the left is best seen as a reference to the spiritual weapons God provides (see Eph. 6:11), perhaps meaning one for offense, usually a sword (on the right; see Eph. 6:17), and one for defense, usually a shield (on the left; see Eph. 6:16). Others understand Paul’s phrase not as limited to two weapons but as a way of saying that he is fully equipped with spiritual power for any situation.
2 CORINTHIANS—NOTE ON 6:13 Paul calls those Corinthians still in rebellion against him, as his spiritual children (see 1 Cor. 4:14–15; 2 Cor. 12:14–15), to respond to him in the way he has responded to them.
2 CORINTHIANS—NOTE ON 6:14–7:1 Paul’s Call for Church Discipline as an Expression of Repentance. This section brings Paul’s argument in 2:14–7:1 to its culmination by giving the second, concrete application of what it will mean for the Corinthians to “widen [their] hearts” toward Paul (6:13) amid the current controversy in Corinth.
2 CORINTHIANS—NOTE ON 6:14 Do not be unequally yoked with unbelievers. This command, which is Paul’s main point in 6:14–7:1, will be restated in different words at the end of the section (7:1). To be “unequally yoked” is to be “hitched up” or even crossbred with another animal who is not the same (Gk. heterozygeō; the related adjective is found in Lev. 19:19; see also Deut. 22:10, though the word does not occur there). It is thus an image for being allied or identified wrongly with unbelievers. In context, it refers especially to those who are still rebelling against Paul within the church, whom Paul now shockingly labels unbelievers (he clearly thinks it possible that some are [2 Cor. 13:5], though he hopes not), but the principle has wider application to other situations where (as with animals yoked together) one person’s conduct and direction of life strongly influences or controls the other’s.
2 CORINTHIANS—NOTE ON 6:15 Belial (Gk. Beliar, also spelled Belial, from a Hb. term meaning “worthlessness” or possibly “destruction”). This name for Satan is not found elsewhere in the OT or NT but was used in the Judaism of Paul’s day. Derived from one of Satan’s characteristics (i.e., that he is “worthless” or “treacherous”; see the same word in Deut. 13:13; 15:9; Judg. 19:22; 1 Kings 21:13; etc.), it was often used in contexts that stress Satan’s activity as an opponent of God, which fits Paul’s concern with his opponents.
2 CORINTHIANS—NOTE ON 6:16 idols. See note on Rom. 1:23. we are the temple of the living God. The word for temple (Gk. naos) refers to the Most Holy Place, where God’s presence was manifested over the ark of the covenant, not to the more general temple complex or building (the hieron). Since Israel is never identified with the temple, this equation of believers with the Most Holy Place (see also 1 Cor. 3:16) reflects the amazing reality of the new covenant, in which God dwells directly and immediately in the midst of his people, a reality inaugurated by his Spirit (see 2 Cor. 3:3). as God said. This one phrase introduces the entire chain of six OT quotations in 6:16c–18, which closes with the parallel expression, “says the Lord Almighty” (v. 18). Taken together, these OT texts support the commands of v. 14 and 7:1. The first quotation is the covenant formula from Lev. 26:11–12, here adapted to the Corinthians by combining it with the new covenant promise of Ezek. 37:27 (thereby changing the original “among you” to among them). This adaptation affirms that the Corinthian church is experiencing the fulfillment of the covenant promises first given to Israel.
2 CORINTHIANS—NOTE ON 6:17–18 Therefore. Paul draws out the implications of being the new covenant people of God with three commands from Isa. 52:11 (go out … be separate … touch no unclean thing) and three promises from Ezek. 20:34; 2 Sam. 7:14; and Isa. 43:6 (I will welcome you … I will be a father to you … you shall be sons and daughters to me). Paul’s application to the Corinthians of promises originally given to Israel reflects his conviction that the church is the fulfillment of God’s covenant people, being restored under the new covenant. The combination of 2 Sam. 7:14 (“I will be a father to you”) with Isa. 43:6 (“sons and daughters”) indicates that God’s promise to become the “father” of David’s “son,” the Messiah, is expanded to include all of God’s people who are adopted into his new covenant “family” (see Mark 3:33–34; cf. 2 Sam. 7:24; Jer. 31:1, 9).
2 CORINTHIANS—NOTE ON 7:1 cleanse ourselves from every defilement of body and spirit, bringing holiness to completion. Holiness involves purification of all aspects of life, including how believers treat and use their physical bodies as well as purity in the realm of their spirits, affecting their inward thoughts and desires. The fear of God, i.e., reverent obedience, is the only way of wisdom (Ps. 2:11; Prov. 1:7, 29; 8:13; etc.) for the believer in light of the fatherly discipline of God in this life (Heb. 12:5–11) and the coming judgment (2 Cor. 5:10).
2 CORINTHIANS—NOTE ON 7:2–16 Paul’s Joy over the Repentant Corinthians. Paul’s account of his experience of waiting for Titus (2:12–13) introduced the defense of his apostolic ministry (2:14–7:1), which the resolution of the story in 7:2–16 now concludes.
2 CORINTHIANS—NOTE ON 7:2–4 Paul resumes the exhortation from 6:11–13. The Corinthians are to side with Paul and renounce the false teachers (cf. 6:14–7:1).
2 CORINTHIANS—NOTE ON 7:5 Paul picks up the narrative from 2:13. The intervening section has explained his new covenant ministry.
2 CORINTHIANS—NOTE ON 7:6–9 Paul was comforted by Titus’s coming because Titus reported that the Corinthians had fully repented and had turned back to Paul, and therefore back to the gospel. Hence, the grief Paul had inflicted on them was worth it, for it produced repentance.
2 CORINTHIANS—NOTE ON 7:10 godly grief. Grief that comes from God is characterized by repentance, i.e., remorse caused by having lost God’s approval and the consequent resolve to reverse one’s conduct and live for God (5:6–10, 15). worldly grief. Grief that comes from the world, i.e., a remorse brought about by losing the world’s approval, leads to a resolve to regain that approval, and this produces death, or divine judgment.
2 CORINTHIANS—NOTE ON 7:11–12 The Corinthians’ response to the letter Paul wrote to them demonstrated that they truly belonged to God. in the sight of God. All of the Corinthians’ actions are done before an all-seeing God, before whom Paul also carries out his ministry (2:17; 4:2; 12:19).
2 CORINTHIANS—NOTE ON 7:13–14 Paul had boasted to Titus that the Corinthians were truly a work of the Spirit, and their response showed that he was correct.
2 CORINTHIANS—NOTE ON 7:15 with fear and trembling. Paul’s description of the Corinthians’ response to God’s call to obedience (cf. 1 Cor. 2:3; Eph. 6:5; Phil. 2:12).
2 CORINTHIANS—NOTE ON 7:16 The first section of the letter ends with Paul’s affirmation of confidence that the Corinthians as a body are truly believers, as evidenced by their “repentance that leads to salvation” (v. 10) and their “obedience” (v. 15). Paul’s expression of confidence in the Corinthians also includes confidence that they will do what Paul asks, and thus serves as a transition to the topic of chs. 8–9 regarding the collection of a generous gift (9:11) from the church to help the impoverished Christians in Jerusalem. Paul’s “complete confidence” in the Corinthians is further supported by the “great confidence” (8:22) of Titus, Paul’s “partner and fellow worker” (8:23).
2 CORINTHIANS—NOTE ON 8:1–9:15 Paul’s Appeal to the Repentant Church in Corinth Regarding the Collection. In view of 7:2–16, Paul calls the repentant (that is, the whole church apart from those who still opposed Paul), under Titus’s leadership to complete the collection that they had begun earlier for the suffering believers in Jerusalem (see Rom. 15:25–32; 1 Cor. 16:1–4; Gal. 2:9–10).
2 CORINTHIANS—NOTE ON 8:1–15 The Collection as the Grace of God. Paul begins his discussion of the collection by demonstrating how the Corinthians’ generosity to the believers in Jerusalem manifests the grace of God in their lives, to the glory of God in the world. The Macedonians are an example to the Corinthians in their generous giving.
2 CORINTHIANS—NOTE ON 8:1 the grace of God … given among the churches of Macedonia. A reference to the generosity of the churches in the region of Philippi, Thessalonica, and Berea (see Acts 16:9–17:15; 18:5; 19:21–22, 29; 20:1–4; 27:2). Here and throughout 2 Corinthians 8–9 Paul calls the collection an act of “grace” because contributing to the needs of others is made possible by God’s undeserved gifts in their lives (8:1, 4, 6–7, 19; 9:14–15; see also 8:9; 9:8).
2 CORINTHIANS—NOTE ON 8:2–5 God’s grace was manifested in that the Macedonians gave even though they were poor. not as we expected. What surprised Paul was that the Macedonians also gave themselves first to the Lord (a recommitment of their lives) and then … to us; they offered not only money but also any other personal help they could give to Paul.
2 CORINTHIANS—NOTE ON 8:7 you excel in everything. Though beset by several problems (see 1 Corinthians), the Corinthian church also had strengths (see 2 Cor. 7:4, 16). faith … speech … knowledge. A reference especially to the Corinthians’ spiritual gifts (see 1 Cor. 1:5, 7–8; 8:1–7; 12:8–10, 28; 14:6, 9, 19, 39). They showed earnestness for Paul and the work of the gospel (cf. 2 Cor. 7:7, 11–12). you excel (Gk. perisseuete). A reference to following the example of the Macedonians in 8:2, whose “abundance” (Gk. perisseia) of joy “overflowed” (Gk. eperisseusen) in a wealth of giving.
2 CORINTHIANS—NOTE ON 8:8–10 not as a command. Giving to the Lord’s work must be voluntary, not compelled. And when it is voluntary it brings much blessing (cf. 9:5–8). was rich … became poor. A reference to Christ’s preexistent status as the eternal Son of God in heaven (John 1:1–3; Gal. 4:4; Phil. 2:6) and the humility of his incarnation, including his death (Rom. 15:3; Phil. 2:7–8), so that the believer might become rich (salvation and all the benefits that flow from it). this work. What Christ has done for the Corinthians is to be reflected in what they do for others.
2 CORINTHIANS—NOTE ON 8:12 according to what a person has. Paul did not pressure people to give what they did not have or could not afford to give.
2 CORINTHIANS—NOTE ON 8:13–14 Fairness … fairness is in both cases Greek isotēs, which can also mean “equality,” but in Paul’s only other use of the term it means “with fairness” (Col. 4:1). Paul was not asking all Christians to share their possessions equally, for he did not ask these wealthy Corinthians to send money to the poorer Macedonians (see 2 Cor. 8:2); he simply asked that Corinth do its fair share in meeting the extreme needs of the Christians in Jerusalem. At the present time in redemptive history (see 6:2; Rom. 3:26; 8:18; 11:5; Gal. 1:4) the Gentile believers can contribute financially, while the Jewish believers can contribute spiritually with leadership and the ministry of the gospel (cf. Rom. 11:11–12, 25–26, 30–32).
2 CORINTHIANS—NOTE ON 8:15 Like God’s provision of manna at the first exodus (Ex. 16:18), the provision at the “second exodus” in Christ has also been equally sufficient between Jews and Gentiles so that each may be able to provide for the other.
2 CORINTHIANS—NOTE ON 8:16–9:5 The Commendation of Titus and the Brothers. Paul’s coworkers assist him in collecting the gift for Jerusalem.
2 CORINTHIANS—NOTE ON 8:16 Once again, Paul’s thanks … to God begins a new section (cf. 1:3; 2:14), just as his thanksgiving concludes it (9:15; see 1:11).
2 CORINTHIANS—NOTE ON 8:18 The identity of the famous … brother is unknown.
2 CORINTHIANS—NOTE ON 8:19–22 ministered by us … administered by us. This is the same phrase used in 3:3 to describe Paul’s new covenant ministry of the Spirit (“delivered by us”), showing that the collection of money for the needy in Jerusalem was an essential part of the apostolic ministry of the gospel. so that no one should blame us. As Paul delivers the gift to Jerusalem, he will be accompanied by a team of men well known for their integrity. Their presence will guarantee a public accounting for the gifts and also provide protection from robbers. See chart.
2 CORINTHIANS—NOTE ON 8:23 the glory of Christ. The delegates are equated with the glory of Christ since their love reflects Christ’s love for his people (v. 9) and results from their having encountered the glory of God in the face of Christ (3:18; 4:4–6).
2 CORINTHIANS—NOTE ON 9:3 Prove empty (Gk. kenoō) belongs to the same stem as the adverb used in 6:1, which there refers to the danger of apparently receiving God’s grace in a less than genuine way. Here the danger is that the Corinthians may fail to give generously as Paul had boasted they would (9:2). The implication may be that their failure to give generously would be evidence that their faith was less than genuine, but they would also be missing out on the blessing that is in store for everyone who “sows bountifully” (v. 6).
2 CORINTHIANS—NOTE ON 9:5 be ready as a willing gift, not as an exaction. The word translated “[willing] gift” can also mean “blessing” (Gk. eulogia); the collection is to be a response to God’s grace in their lives (8:6–9), not something coerced by the fear of judgment.
2 CORINTHIANS—NOTE ON 9:6–15 Generosity, Joy, and the Glory of God. The Corinthians’ gift will maximize their joy, help fellow believers, and bring honor and praise to God.
2 CORINTHIANS—NOTE ON 9:6 sows bountifully. Paul expands a well-known proverb: “You reap what you sow” (e.g., Job 4:8; Ps. 126:5; Prov. 22:8; Jer. 12:13; Matt. 6:26; John 4:36–37; Gal. 6:7). God does not command Christians to give a certain amount, but he provides opportunities to give generously. Those who sow generously will also reap bountifully in terms of bearing fruit for God’s kingdom and in other ways as well (2 Cor. 9:11).
2 CORINTHIANS—NOTE ON 9:7–8 God loves (in the sense of “approves of”) a cheerful giver, an allusion to Prov. 22:9 in the Septuagint (cf. Deut. 15:10; Rom. 12:8). God loves such joy-motivated giving to others because it expresses contentment in God’s gracious giving to the believer (see 2 Cor. 9:14) that makes every good work possible and results in thanksgiving and glory to God (see vv. 11–13).
2 CORINTHIANS—NOTE ON 9:9 distributed freely … given to the poor. The good work of God’s people (v. 8; see 1 Cor. 15:58) corresponds to the description of the man in Ps. 112:9, whose righteousness is manifest in his providing for the poor. endures forever. Such righteousness remains beyond the day of judgment because it originates from and is sustained by the Lord’s righteousness, expressed in giving to his people, which also “endures forever” (Ps. 111:3).
2 CORINTHIANS—NOTE ON 9:10 The promise that God will increase the harvest should not be understood in material terms but in terms of increasing your righteousness. Thus the quoted OT texts (Isa. 55:10; Hos. 10:12) refer specifically to the provision of God’s word for the redemption of his people. God’s promise is that he will use his people and their resources as instruments of his grace for the salvation of others.
2 CORINTHIANS—NOTE ON 9:11 You will be enriched in every way to be generous in every way. God will provide for the Corinthians’ needs so that they can continue generously meeting others’ needs and giving resources to advance the gospel.
2 CORINTHIANS—NOTE ON 9:12–14 the ministry (Gk. diakonia) of this service (Gk. leitourgia). The collection is an integral part of the ministry of the gospel (cf. 3:7–9; 4:1; 5:18; 6:3) and an act of public worship (cf. also Luke 1:23; Rom. 15:27; Phil. 2:17, 30; Heb. 9:21), which causes others to offer thanksgivings to God as they see the work of God’s grace in the lives of the Corinthians.
2 CORINTHIANS—NOTE ON 9:15 The gift of the Corinthians reflects the inexpressible gift God has given to believers in Christ (cf. 8:9; Rom. 8:32).
2 CORINTHIANS—NOTE ON 10:1–13:10 Paul’s Appeal to the Rebellious Minority in Corinth. In the third major section of his letter, Paul directly appeals to those who are still rejecting his gospel and apostolic authority. For in his third visit, Paul will be forced to judge those who have not repented (10:6; 12:20–21; 13:1–10).
2 CORINTHIANS—NOTE ON 10:1–11 Paul’s Defense of His Humility as an Apostle. Paul directly responds to those who are criticizing his humble appearance in Corinth (vv. 1–6) and his refusal to employ the professional rhetoric of his day in order to impress others (vv. 7–11; see 1 Cor. 2:1–5).
2 CORINTHIANS—NOTE ON 10:1 the meekness and gentleness of Christ. A reference to Christ’s slowness to anger and patience in order to allow time for repentance before he returns to judge (see 2 Pet. 3:8–10), which Paul imitates in his dealings with the Corinthians (1 Cor. 5:1–5; 2 Cor. 1:23–2:4; 7:5–16). I who am humble when … with you, but bold toward you when I am away. Paul is probably quoting some accusations made by his opponents (see 10:10). Paul is trying to avoid the kind of “consistency” his opponents call for, since it would mean judgment for the Corinthians (see vv. 6, 11).
2 CORINTHIANS—NOTE ON 10:3–4 Paul is not waging a fleshly battle but a spiritual one. The weapons of his warfare are not physical but spiritual, such as prayer, the Word of God, faith, and the power of the Holy Spirit. By the Spirit Paul tears down the strongholds of wrong thinking and behavior that are reflected in the lives of those who resist his authority.
2 CORINTHIANS—NOTE ON 10:8 Since Paul’s ministry is a fulfillment of Jeremiah’s promise of a new covenant (see 3:6), the primary purpose of Paul’s authority is for building you up and not for destroying you, whereas Jeremiah’s primary purpose under the old covenant was just the opposite (see Jer. 1:10; 24:6; 31:27–28; 42:10; 45:4). “Building up” the church is a common Pauline description of new covenant ministry (see Rom. 14:19; 15:2, 20; 1 Cor. 3:9–14; 14:3–5; 1 Thess. 5:11). Paul frames the last section of 2 Corinthians with this theme; cf. 2 Cor. 10:8 with 13:10 (see 12:19).
2 CORINTHIANS—NOTE ON 10:9–11 absent … present. See note on v. 1.
2 CORINTHIANS—NOTE ON 10:12–18 Paul’s Defense of His Authority as an Apostle. Paul now turns to reestablishing his authority in Corinth by (1) defining the proper criterion for apostolic authority and (2) demonstrating that his ministry, not that of his opponents, actually meets that criterion. Paul does so by comparing his opponents’ practice of commending themselves (v. 12) with the basis for his own boasting (vv. 13–18).
2 CORINTHIANS—NOTE ON 10:12 Paul is speaking ironically: though his opponents say he is “bold” and “strong” in his letters (vv. 1–2, 10), Paul does not dare to join them in their kind of self-recommendation; they are without understanding because their criterion for boasting (one another) is wrong. The opponents recommend each other by comparing their abilities, spiritual gifts, and experiences, all of which are irrelevant for establishing apostolic authority in a church.
2 CORINTHIANS—NOTE ON 10:13–14 In contrast to his opponents, Paul does not boast beyond limits (i.e., beyond the sphere of his apostolic authority, which God himself has established) because his apostolic authority in Corinth (the area of influence God assigned to us) was based on the fact that God had sent Paul to establish the church in Corinth (to reach … you). See 1 Cor. 4:15; 2 Cor. 3:1–3.
2 CORINTHIANS—NOTE ON 10:15–16 boast … in the labors of others. Paul’s opponents boast, but they are intruders who create problems in churches he planted. lands beyond. Paul’s aim is to plant churches in areas where Christ has never been preached (see Rom. 10:14–17), but these false teachers try to pervert the gospel in places where it has already been established (another’s area).
2 CORINTHIANS—NOTE ON 10:17–18 boast in the Lord. Paul supports his boast as an apostle (vv. 12–16) with his citation of Jer. 9:23–24 (cf. 1 Cor. 1:31). Since all human abilities and attainments are gifts from God, the only true basis for boasting is to “boast in the Lord,” i.e., in what the Lord provides, not in one’s own presumed accomplishments (on boasting, see note on 2 Cor. 1:12). The Lord commends his people by working in and through their lives (see 3:1; 4:2; 5:12; 6:4; 12:11).
2 CORINTHIANS—NOTE ON 11:1–21a Paul’s Defense of His Boasting Like a Fool. Paul gives his reasons why he feels compelled to act like a fool by boasting of his Jewish pedigree (vv. 21b–23a) and visions (12:1–4), rather than only in the Lord (10:17–18): desperate situations demand desperate measures.
2 CORINTHIANS—NOTE ON 11:2 As their “father” in the faith (see 1 Cor. 4:15; 2 Cor. 6:13; 12:14), Paul feels the same divine (i.e., godlike; Ex. 20:5; 34:14; Deut. 4:24; 5:9; 6:15) jealousy that a father experiences toward his daughter. In Jewish culture it was the father’s responsibility to commit at his daughter’s betrothal that he would present her as a pure virgin at her wedding (Deut. 22:13–24; see 2 Cor. 6:14–7:1). Here the “betrothal” was the Corinthians’ conversion through Paul’s ministry, the husband is Christ, and the “wedding day” is the day of Christ’s return (see 1:14; John 14:3; Eph. 5:27; Col. 1:22; Rev. 19:6–9). Paul’s picture of the church as engaged to Christ (cf. Eph. 5:25–27; Rev. 19:7–8) carries on the OT view of Israel as betrothed to God.
2 CORINTHIANS—NOTE ON 11:3 As at the time of Eve’s fall in the garden (Gen. 3:1–13), the serpent’s (i.e., Satan’s; see 2 Cor. 4:4; 6:15; 11:14–15) cunning, now represented by Paul’s opponents, consists in calling into question the sufficiency of God’s provisions and the truth of his word, which is now focused in Christ (see 1:20).
2 CORINTHIANS—NOTE ON 11:4 The instrument of Satan’s deception is the opponents’ preaching of another Jesus (instead of the Jesus proclaimed by Paul), a different spirit (not the Holy Spirit but some false or demonic spirit), and a different gospel (rather than the gospel of salvation by faith in Christ alone). The “gospel” of Paul’s opponents may have promised everyone health and wealth but no suffering, contrary to Paul’s message and experiences noted in 4:5; 5:14–15, 18–19; etc.
2 CORINTHIANS—NOTE ON 11:5–6 super-apostles. Paul was probably using a sarcastic title to describe the false apostles who were troubling the Corinthian church, by preaching “another Jesus” and “a different gospel” (see vv. 4, 13–15; see also 12:11). Although Paul may have been unskilled in speaking (lacking formal training in rhetoric), his knowledge of the gospel greatly surpassed that of his opponents.
2 CORINTHIANS—NOTE ON 11:7 Paul’s practice of self-support in Corinth, so that he preached God’s gospel … free of charge for the sake of the Corinthians (which exalted them), was a humbling experience for Paul because it entailed not only physical suffering as a result of his hard work and insufficient earnings as an itinerant craftsman, but also the cultural disdain that the upper classes had for manual laborers (see 1 Cor. 4:11–13; 9:4–18; 15:10; 2 Cor. 6:5; 11:23).
2 CORINTHIANS—NOTE ON 11:8–9a I robbed other churches is an example of hyperbole. Paul received financial help from the Macedonian churches to preach the gospel in Corinth.
2 CORINTHIANS—NOTE ON 11:9–10 Macedonia. Northern Greece, where Philippi, Thessalonica, and Berea were located. Achaia. Southern Greece, where Corinth was located.
2 CORINTHIANS—NOTE ON 11:9b–14 Paul refused to accept money from the Corinthians because it was imperative that he distinguish his ministry from that of the false apostles who labored in Corinth out of greed (cf. 2:17). They claimed to be messengers of light (i.e., truth and salvation), but they were masquerading their true origin (from Satan) and destiny (hell).
2 CORINTHIANS—NOTE ON 11:13 false apostles. Cf. 2 Pet. 2:1–3 and notes.
2 CORINTHIANS—NOTE ON 11:15 disguise themselves as servants of righteousness. Paul’s opponents, in claiming to be apostles, must also claim to be what Paul truly is, a servant (Gk. diakonos) of the new covenant, with its ministry (Gk. diakonia) of righteousness (3:6, 9; 5:21). On judgment that will correspond to one’s deeds, see 5:10; Rom. 2:6; 3:8; 1 Cor. 3:17; Gal. 6:7–9; Eph. 6:8; Phil. 3:18–19; Col. 3:23–24; 2 Tim. 4:14.
2 CORINTHIANS—NOTE ON 11:16–18 In his arrogance the fool boasts in himself, not in the Lord (see 10:17–18), for which he is condemned (see, e.g., Ps. 14:1; 53:1–2; Prov. 9:13–18). Almost like a fool, Paul is about to boast a little in his own identity to make his point (see 2 Cor. 11:21b–23). Paul recognizes that he does so not as the Lord would (lit., not “according to the Lord,” i.e., not following out a direct command from the Lord; see note on 1 Cor. 7:12–13) but as a result of the severe situation in Corinth in which many boast according to the flesh, i.e., according to a life lived devoid of the Spirit. But Paul’s “boasting” is in what the Lord has done (2 Cor. 11:21b–12:21).
2 CORINTHIANS—NOTE ON 11:20–21a strikes you in the face. A reference to the Jewish opponents insulting the Gentile Corinthians, probably by literally striking them (cf. John 18:22; Acts 23:2). All five actions listed in 2 Cor. 11:20 are signs of an arrogant, domineering attitude on the part of these false leaders. In another statement of irony or sarcasm, Paul says that he was too “weak” to act like his opponents.
2 CORINTHIANS—NOTE ON 11:21b–33 Paul’s Boast in His Service and Suffering. Although forced to boast by his opponents, and after a long justification of his doing so (vv. 1–21a), Paul finally and reluctantly boasts in his identity. In stark contrast to his opponents, however, Paul boasts at great length in his weakness as the appropriate way to glorify God’s grace and power in one’s life (v. 30; see 2:14–16a; 4:7–12; 6:3–10; 12:5–10).
2 CORINTHIANS—NOTE ON 11:21b–23a Hebrews. A reference to Jewish ethnicity. Israelites. A reference to being God’s chosen people under the old covenant. offspring of Abraham. A reference to being part of the new covenant people of God as well as being a true descendant of Abraham (see Rom. 9:6–9; 11:1–6; Gal. 3:8, 16, 29). Measured by his zeal for his heritage, Paul even claims to be a better servant of Christ than his opponents (see Gal. 1:14; Phil. 3:4–6). Because he is reluctant to speak of himself in this way, Paul downplays his qualifications, saying that he is speaking as a fool (2 Cor. 11:21b) and talking like a madman (v. 23a). In spite of his reluctance, however, Paul goes on to give a summary of what he has experienced, not for his own praise but for the “upbuilding” of the Corinthians (12:19), “for the sake of the gospel” (1 Cor. 9:23), and “for the glory of God” (1 Cor. 10:31).
2 CORINTHIANS—NOTE ON 11:24 forty lashes less one. The Jewish punishment of 39 lashes was given by the synagogue for false teaching, blasphemy, and serious lawbreaking, all of which could have been applied to Paul’s preaching of the gospel, especially to Gentiles (Acts 9:20; 13:5, 14–43; 17:1–3, 10–21; etc.; see note on Acts 5:40). It was the most severe beating allowed by Scripture (Deut. 25:1–3).
2 CORINTHIANS—NOTE ON 11:25–26 beaten with rods. This was the Gentile punishment for disturbing the peace (Acts 16:22–23, 35–38; 22:25–29; 1 Thess. 2:2). Once, in Lystra, Paul was stoned (Acts 14:5–19), the most common form of execution in the Bible. three times I was shipwrecked. Of course, this would not include the shipwreck described in Acts 27, which occurred after Paul wrote this. Paul’s description of shipwrecks and other dangerous aspects of his journeys aligns well with other ancient travel narratives, even if Paul’s experiences were especially intense. Nautical archaeologists have identified many ancient shipwrecked boats around the Mediterranean.
2 CORINTHIANS—NOTE ON 11:28 And, apart from other things summarizes the other physical sufferings Paul could have listed. anxiety for all the churches. See 2:12–13.
2 CORINTHIANS—NOTE ON 11:30 God triumphs amid human weakness, embodying the principle of Christ’s crucifixion (1 Cor. 1:27; 2 Cor. 10:3; 12:5, 9; 13:4, 9).
2 CORINTHIANS—NOTE ON 11:32–33 Paul’s experience in Damascus shortly after encountering the risen Christ (Acts 9:8–25) took place under the Nabatean governor there during the reign of the Nabatean king Aretas IV (9 B.C.–A.D. 40). Having to flee in a basket was a striking example of Paul’s “weakness” (2 Cor. 11:30) as a result of being called to suffer for Christ’s name (see Acts 9:16).
2 CORINTHIANS—NOTE ON 12:1–13 Paul’s Boast in His Heavenly Vision and Subsequent Weakness. Because his opponents boast in their spiritual experiences as well as in their ethnic identity, Paul is also forced to boast, however foolishly, in his own visions and revelations (see 11:1, 16; 12:11). But then in vv. 7–10 he returns one last time to boasting in his weakness, revealing the presence of a “thorn in the flesh” as the appropriate means for glorifying God’s grace and power in his life and ministry. In vv. 9–10 he clearly states the principle behind this aspect of his self-commendation (1:3–11; 2:14–17; 4:7–12; 6:3–10; 11:23–33): Paul’s earthly weaknesses, not his revelations, are to be the platform for demonstrating the Lord’s power and grace.
2 CORINTHIANS—NOTE ON 12:2–3 I know a man … this man. Paul’s hesitancy to boast of his visions is reflected in his use of the third person (as if it had happened to someone else). the third heaven (i.e., the highest; see 1 Kings 8:27; 2 Chron. 2:6; Neh. 9:6; Ps. 148:4). This phrase does not imply belief in a simplistic “three-story universe” but reflects a commonsense distinction between (1) the atmosphere where birds can be seen to fly, (2) the higher area where the sun, moon, and stars can be seen, and (3) the unseen realm where God dwells. This third area is equated with paradise (Gk. paradeisos, a Persian loan-word used in the Septuagint to refer to the garden of Eden [see Gen. 2:8–10; 13:10; Isa. 51:3; Ezek. 28:13; 31:8–9] but in the NT to refer to a place of blessedness where God dwells [Luke 23:43; Rev. 2:7]). Both terms would be recognized by Jewish readers as references to the realm of God’s direct presence. fourteen years ago. Sometime between A.D. 42–44, around Tarsus or Antioch, prior to his first missionary journey (Acts 9:29–30; 11:25–26; see note on Acts 11:27–30 for ancient calculation of years). There is no other known record of this vision.
2 CORINTHIANS—NOTE ON 12:7 a thorn was given me (by God, who is sovereign over all things) in the flesh, a messenger of Satan. The nature of this “thorn” or “messenger” is much disputed. The most frequently proposed possibilities include: (1) Paul’s inner psychological struggles (such as grief over his earlier persecution of the church, or sorrow over Israel’s unbelief, or continuing temptations); (2) Paul’s opponents, who continued to persecute him (cf. Num. 33:55 and Ezek. 28:24, where thorns refer to Israel’s enemies); (3) some kind of physical affliction (possibly poor eyesight, malaria fever, or severe migraine headaches); or (4) some kind of demonic harassment (“a messenger of Satan”). Most commentators cautiously prefer some form of the third view, since “thorn in the flesh” would seem to suggest a physical condition.
2 CORINTHIANS—NOTE ON 12:8 Three times indicates that Paul has now finished praying for the thorn’s removal, having received his answer from Christ (v. 9; cf. Jesus’ threefold prayer in Mark 14:32–41).
2 CORINTHIANS—NOTE ON 12:9–10 My grace is sufficient. Paul says that God’s grace “is sufficient” (in the present tense), underscoring the ever-present availability and sufficiency of God’s grace, for Paul and for every believer, regardless of how critical one’s circumstances may be (cf. Rom. 8:31–39). my power is made perfect in weakness. Paul was not allowed to speak about his heavenly revelations (2 Cor. 12:4, 6) but he quotes Christ’s declaration (“My grace is sufficient”) to underscore that his earthly weaknesses (not his revelations) would be the platform for perfecting and demonstrating the Lord’s power (see chart). This is the main point of vv. 1–13 and the foundation of Paul’s self-defense throughout 2 Corinthians.
View this chart online at http://kindle.esvsb.org/c180
| Verse | Weakness | Power (or Strength) |
|---|---|---|
| 1 Cor. 1:25 | the weakness of God | is stronger than men |
| 1 Cor. 1:27 | God chose what is weak | to shame the strong |
| 1 Cor. 2:3, 5 | in weakness and in fear | but in the power of God |
| 1 Cor. 15:43 | sown in weakness | raised in power |
| 2 Cor. 12:9 | I will boast … of my weaknesses | so that the power of Christ may rest upon me |
| 2 Cor. 13:3 | not weak in dealing with you | but … powerful among you |
| 2 Cor. 13:4 | he was crucified in weakness | but lives by the power of God |
| 2 Cor. 13:4 | we also are weak in him | but … live with him by the power of God |
| 2 Cor. 13:9 | we are glad when we are weak | and you are strong |
2 CORINTHIANS—NOTE ON 12:11 super-apostles. See note on 11:5–6. even though I am nothing. Paul was the “least of the apostles,” having persecuted the church (1 Cor. 15:8–9), and he owes everything to the grace and call of God in his life (1 Cor. 15:10; 2 Cor. 3:4–6).
2 CORINTHIANS—NOTE ON 12:12 the signs of a true apostle … among you with utmost patience. A reference to the work of the Spirit through Paul’s ministry as seen in the conversion and gifting of the Corinthians (3:1–3), and seen too in Paul’s Christlike behavior, characterized by his endurance in adversity by the power of God (6:4; 10:1–12:10). with signs and wonders and mighty works. A threefold description of miraculous acts that accompanied and accredited the ministry of an apostle (see Rom. 15:18–19; Gal. 3:1–5). This triad ties God’s saving work under the new covenant to the signs and wonders at the exodus, thus showing the continuity within redemptive history (e.g., Ex. 3:20; 7:3; 10:1–2; Num. 14:22; Deut. 4:34; Josh. 24:17; Ps. 105:27–36; Acts 7:36; see the Overview of the Bible).
2 CORINTHIANS—NOTE ON 12:13 With a kind of playful irony, Paul says that the only wrong he did the Corinthians was not asking them for money (see 11:9b–14 for the reason).
2 CORINTHIANS—NOTE ON 12:14–13:10 Paul’s Final Defense and Appeal to the Rebellious. In final preparation for his third visit (12:14; 13:1), Paul commends his apostleship one last time (12:14–21) and calls the rebellious to test the genuineness of their professed faith (13:1–10).
2 CORINTHIANS—NOTE ON 12:14–15 for the third time I am ready to come to you. On his first visit Paul had planted the church at Corinth (Acts 18:1–18). His second visit was the “painful visit” (2 Cor. 2:1; see Introduction: Purpose, Occasion, and Background). Paul mentions one last time his refusal to burden the Corinthians financially (11:7–12; 12:13; see 1 Cor. 9:18) as the loving act of a spiritual parent for his children (1 Cor. 4:14–15; 2 Cor. 6:11–13; 11:11), since acting this way embodies his message and life as an apostle (2:17) and calls into question the claims of Paul’s opponents (11:12, 20).
2 CORINTHIANS—NOTE ON 12:16–18 crafty … deceit … take advantage. Paul emphatically rejects the idea that he used the collection to craftily take money from the Corinthians, since there is no evidence for such a charge. All of those who worked with Paul, including Titus, were men of unimpeachable integrity.
2 CORINTHIANS—NOTE ON 12:19 Paul’s self-defense is fundamentally for the Corinthians’ sake, not his own (see note on 10:8), and is pleasing to God, for he has been speaking in the sight of God.
2 CORINTHIANS—NOTE ON 12:20 find you not as I wish. That is, still unrepentant, rebellious, and anchored in their sinful lifestyles, all of which will indicate that they are not, in fact, genuine believers (see 13:5). find me not as you wish. If the Corinthians are not repentant, Paul will be called upon to exercise God’s judgment rather than continuing to wait patiently for their repentance as in the past (see 1:23–2:4).
2 CORINTHIANS—NOTE ON 12:21 God may humble Paul before the Corinthians by using Paul as an instrument of their excommunication, which will mean Paul may have to mourn over the rebellious. There is no joy in judgment for an apostle, who under the new covenant is called primarily to build up the church (see 10:8; 12:19; 13:10).
2 CORINTHIANS—NOTE ON 13:1 the third time. See note on 12:14–15. evidence of two or three witnesses. According to Deut. 19:15, this was the legal requirement for accepting evidence at a trial (see Matt. 18:16–17; 1 Tim. 5:19).
2 CORINTHIANS—NOTE ON 13:2 Paul spoke of the discipline that would come if the rebellious minority did not repent. not spare. He did not specify what form the discipline would take, and perhaps he himself did not know exactly, but it certainly would not be pleasant (cf. Acts 5:1–11; 13:8–11; 1 Cor. 5:4–5).
2 CORINTHIANS—NOTE ON 13:3–4 Following the pattern of Christ’s own weakness (1:5; 8:9; Phil. 2:7–8), Paul too has been weak for the sake of God’s people, making evident to them God’s Spirit and glory in Christ through his own sufferings (2 Cor. 1:3–11; 2:14–16a; 4:7–15; 6:3–10; 11:23–33; 12:7–10). But also like Christ, Paul will manifest the power of God in judging the Corinthians’ behavior and beliefs (see 1 Cor. 5:12–13; 6:1–3).
2 CORINTHIANS—NOTE ON 13:5 The test to see if Christ is in the Corinthians will be their response to Paul and his call to repent, since God’s message and the messenger are one (5:18–6:2).
2 CORINTHIANS—NOTE ON 13:7–9 Paul desires the Corinthians’ restoration even if at this late hour. Paul may seem to have failed again by announcing a plan (this time the threatened return in judgment) that did not come to pass (cf. 1:12–2:4). This apparent failure, like the judgment itself, would once again establish the truth of the gospel, whose primary purpose is not tearing down but building up the church (13:10).
2 CORINTHIANS—NOTE ON 13:10 On building up, see note on 10:8.
2 CORINTHIANS—NOTE ON 13:11–14 Closing Greetings. As he did with the letter’s opening, Paul expands the common conventions of ancient letter closings in order to highlight the important themes he has covered.
2 CORINTHIANS—NOTE ON 13:11 Brothers (Gk. adelphoi) is used here as a generic reference to both men and women. As believers, the men and women of the Corinthian church are members of God’s family and thus “brothers and sisters” in Christ (see further esv Preface: Translation Style). Paul also speaks of the Corinthians as “brothers” in the first two sections of the letter, where he was primarily addressing those who were repentant (cf. 1:8 and 8:1); however, in chs. 10–13, Paul does not address those who are rebellious as “brothers.” Now, in closing the letter, Paul again uses this loving familial expression to address the entire church, which is an indication, no doubt, of his hope that they truly will be “brothers and sisters” in Christ as a result of their right response to his letter (13:6–10). As in the case of 1 Corinthians (see 1 Cor. 16:13–14), Paul also summarizes the central conclusions of this letter with five commands—with the first three commands focusing on the Corinthians’ relationship with Paul as their apostle, the last two focusing on their life together as brothers and sisters in Christ, and as a family of believers reconciled to each other and to God their Father.
2 CORINTHIANS—NOTE ON 13:12–13 Greet … All the saints greet. These two greetings stress the unity of the church, local and universal. with a holy kiss. Usually reserved for special reunions among family members or formal greetings, extending such a public kiss to an entire group was a practice unique to the early church that signified their mutual acceptance as a family. See Rom. 16:16; 1 Thess. 5:26; 1 Pet. 5:14; and note on 1 Cor. 16:20.
2 CORINTHIANS—NOTE ON 13:14 The only Trinitarian benediction in Paul’s letters, stressing that grace, love, and fellowship with one another come from God in Christ through the Spirit. Paul’s final reference to the Spirit recalls that he is writing and praying as a minister of the new covenant (see 1:22; 3:3–18; 4:13–18; 5:5). you all. A final stress on the unity of the reconciled church, brought about by God himself, the furthering of which was one of the main goals of Paul’s letter (1:7; 2:5–11; 5:18–6:2; 6:11–13; 7:2–4; 9:13–14; 12:19; 13:5–10).