heaven or on earth—he cared how he lived for the Lord (see notes on Rom. 14:6;
2 CORINTHIANS—NOTE ON 5:7 The Christian can hope for a heaven he has not seen. He does so by believing what Scripture says about it and living by that belief (see note on Heb. 11:1; cf. John 20:29).
2 CORINTHIANS—NOTE ON 5:8 away from the body . . . at home with the Lord. Because heaven is a better place than earth, Paul would rather have been there, with God. This sentiment simply states Paul's feelings and longings of v. 6 from a reverse perspective (see notes on Phil. 1:21, 23).
2 CORINTHIANS—NOTE ON 5:9 we make it our aim. Paul was speaking of his aim in life, but not the kind of proud, selfish desire that the related word "ambition" expresses in English. "Aim" is from the Greek word that means "to love what is honorable." Paul demonstrated that it is right and noble for the believer to strive for excellence, spiritual goals, and all that is honorable before God (cf. Rom. 15:20; 1 Tim. 3:1). whether we are at home or away. See notes on 2 Cor. 5:6, 8. Paul's ambition was not altered by his state of being—whether he should be in heaven or on earth—he cared how he lived for the Lord (see notes on Rom. 14:6; Phil. 1:20; cf. 1 Cor. 9:27). please him. This was Paul's highest goal (cf. 1 Cor. 4:1–5), and should be so for every believer (cf. Rom. 12:2; Eph. 5:10; Col. 1:9; 1 Thess. 4:1). The term translated "please" is the same one used in Titus 2:9 to describe slaves who were passionate to please their masters.
2 CORINTHIANS—NOTE ON 5:10 This describes the believer's deepest motivation and highest aim in pleasing God—the realization that every Christian is inevitably and ultimately accountable to him. the judgment seat of Christ. "Judgment seat" metaphorically refers to the place where the Lord will sit to evaluate believers' lives for the purpose of giving them eternal rewards. It is translated from the Greek word bēma, which was an elevated platform where victorious athletes (e.g., during the Olympics) went to receive their crowns. The term is also used in the NT to refer to the place of judging, as when Jesus stood before Pontius Pilate (Matt. 27:19; John 19:13), but here the reference is definitely from the athletic analogy. Corinth had such a platform where both athletic rewards and legal justice were dispensed (Acts 18:12–16), so the Corinthians understood Paul's reference. done in the body. Actions that happened during the believer's time of earthly ministry. This does not include sins, since their judgment took place at the cross (Eph. 1:7). Paul was referring to all those activities believers do during their lifetimes that relate to their eternal reward and praise from God. What Christians do in their temporal bodies will, in his eyes, have an impact for eternity (see notes on 1 Cor. 4:3–5; cf. Rom. 12:1–
2: Rev. 22:12). whether good or evil. These Greek terms do not refer to moral good and moral evil. Matters of sin have been completely dealt with by the death of the Savior. Rather, Paul was comparing worthwhile, eternally valuable activities with useless ones. His point was not that believers should not enjoy certain wholesome, earthly things, but that they should glorify God in them and spend most of their energy and time with what has eternal value (see notes on 1 Cor. 3:8–14).
2 CORINTHIANS—NOTE ON 5:11 the fear of the Lord. This is not referring to being afraid, but to Paul's worshipful reverence for God as his essential motivation to live in such a way as to honor his Lord and maximize his reward for his Lord's glory (cf. 7:1; Prov. 9:10; Acts 9:31). we persuade others. The Greek word for "persuade" means to seek someone's favor, as in getting the other person to see you in a certain favorable or desired way (cf. Gal. 1:10). This term can mean gospel preaching (Acts 18:4; 28:23), but here Paul was persuading others not about salvation, but about his own integrity. The Corinthians' eternal reward would be affected if they defected to the false teachers and left the divine teaching of Paul. is known. Paul's true spiritual condition of sincerity and integrity was manifest to God (see notes on 2 Cor. 1:12; cf. Acts 23:1; 24:16), and he also wanted the Corinthians to believe the truth about him.
2 CORINTHIANS—NOTE ON 5:12 boast about outward appearance. Those who have no integrity, such as Paul's opponents at Corinth, have to take pride in externals, which can be any false doctrine accompanied by showy hypocrisy (cf. Matt. 5:20; 6:1; Mark 7:6–7).
2 CORINTHIANS—NOTE ON 5:13 beside ourselves. This Greek phrase usually means to be insane, or out of one's mind, but here Paul used the expression to describe himself as one dogmatically devoted to truth. In this way, he answered those critics who claimed he was nothing more than an insane fanatic (cf. John 8:48; Acts 26:22–24). right mind. The original word meant to be moderate, sober minded, and in complete control. Paul also behaved this way among the Corinthians as he defended his integrity and communicated truth to them.
2 CORINTHIANS—NOTE ON 5:14 the love of Christ. Christ's love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ's loving, substitutionary death motivated Paul's service for him (cf. Gal. 2:20; Eph. 3:19). controls. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer
his life to the Lord. one has died for all. This expresses the truth of Christ's substitutionary death. The preposition "for" indicates he died "in behalf of," or "in the place of " all (cf. Isa. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God's wrath against sin required death; Jesus took that wrath and died in the sinner's place. Thus he took away God's wrath and satisfied God's justice as a perfect sacrifice (see notes on 2 Cor. 5:21; Rom. 5:6–11, 18–19; 1 Tim. 2:5–6; cf. Eph. 5:2; 1 Thess. 5:10; Titus 2:14; 1 Pet. 2:24). therefore all have died. Everyone who died in Christ receives the benefits of his substitutionary death (see notes on Rom. 3:24–26; 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, "Christ died for all who died in him," or "One died for all, therefore all died" (see notes on 2 Cor. 5:19–21; cf. John 10:11–16; Acts 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the "all" who died in him.
2 CORINTHIANS—NOTE ON 5:15 As he defended his integrity to the Corinthians, Paul wanted them to know that his old, self-centered life was finished and that he had an all-out desire to live righteously. For all genuine believers, their death in Christ is not only a death to sin, but a resurrection to a new life of righteousness (see notes on Rom. 6:3, 4, 8, 10; cf. Gal. 2:19–20; Col. 3:3).
2 CORINTHIANS—NOTE ON 5:16 Since Paul's conversion, his priority was to meet people's spiritual needs (cf. Acts 17:16; Rom. 1:13–16; 9:1–3; 10:1). according to the flesh. Paul no longer evaluated people according to external, human, worldly standards (cf. 2 Cor. 10:3). we regard him thus no longer. Paul, as a Christian, also no longer had merely a fallible, human assessment of Jesus Christ (cf. Acts 9:1–6; 26:9–23).
2 CORINTHIANS—NOTE ON 5:17 in Christ. These two words comprise a brief but most profound statement of the inexhaustible significance of the believer's redemption, which includes the following: 1) the believer's security in Christ, who bore in his body God's judgment against sin; 2) the believer's acceptance in him with whom God alone is well pleased; 3) the believer's future assurance in him who is the resurrection to eternal life and the sole guarantor of the believer's inheritance in heaven; and 4) the believer's participation in the divine nature of Christ, the everlasting Word (cf. 2 Pet. 1:4). new creation. This describes something that is created at a qualitatively new level of excellence. It refers to regeneration or the new birth (cf. John 3:3; Eph. 2:1–3; Titus 3:5; 1 Pet. 1:23; 1
John 2:29; 3:9; 5:4). This expression encompasses the Christian's forgiveness of sins paid for in Christ's substitutionary death (cf. Gal. 6:15; Eph. 4:24). old has passed away. After a person is regenerate, old value systems, priorities, beliefs, loves, and plans are gone. Evil and sin are still present, but the believer sees them in a new perspective (see note on 2 Cor. 5:16), and they no longer control him. new has come. The Greek grammar indicates that this newness is a continuing condition of fact. The believer's new spiritual perception of everything is a constant reality for him, and he now lives for eternity, not temporal things. James identifies this transformation as the faith that produces works (see notes on Eph. 2:10; James 2:14–25).
2 CORINTHIANS—NOTE ON 5:18 All this is from God. All the aspects related to someone's conversion and newly transformed life in Christ are accomplished by a sovereign God. Sinners on their own cannot decide to participate in these new realities (see note on Rom. 5:10; cf. 1 Cor. 8:6; 11:12; Eph. 2:1). ministry of reconciliation. This speaks to the reality that God wills sinful men to be reconciled to himself (cf. Rom. 5:10; Eph. 4:17–24). God has called believers to proclaim the gospel of reconciliation to others (cf. 1 Cor. 1:17). The concept of service, such as waiting on tables, derives from the Greek word for "ministry." Lit., God wants Christians to accept the privilege of serving unbelievers by proclaiming a desire to be reconciled.
2 CORINTHIANS—NOTE ON 5:19 in Christ God. God by his own will and design used his Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to himself (see notes on v. 18; Acts 2:23; Col. 1:19–20; cf. John 14:6; Acts 4:12; 1 Tim. 2:5–6). reconciling the world. God initiates the change in the sinner's status in that he brings him from a position of alienation to a state of forgiveness and right relationship with himself. This again is the essence of the gospel. The word "world" should not be interpreted in any universalistic sense, which would say that everyone will be saved, or even potentially reconciled. "World" refers rather to the entire sphere of mankind or humanity (cf. Titus 2:11; 3:4), the category of beings to whom God offers reconciliation—people from every ethnic group, without distinction. The intrinsic merit of Christ's reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe (cf. John 10:11, 15; 17:9; Acts 13:48; 20:28; Rom. 8:32–33; Eph. 5:25). The rest of humanity will pay the price personally for their own sin in eternal hell. counting. This may also be translated "reckoning." This is the heart of the doctrine of justification whereby God declares the repentant sinner righteous and does not count his sins against him
because he covers him with the righteousness of Christ the moment he places wholehearted faith in Christ and his sacrificial death (see notes on Rom. 3:24– 4:5; cf. Ps. 32:2; Rom. 4:8). message of reconciliation. See note on 2 Cor. 5:18. Here Paul presents another aspect to the meaning of the gospel. He used the Greek word for "message" (cf. Acts 13:26), which indicated a true and trustworthy message, as opposed to a false or unsure one. In a world filled with false messages, believers have the solid, truthful message of the gospel.
2 CORINTHIANS—NOTE ON 5:20 ambassadors. A term that is related to the more familiar Greek word often translated "elder." It described an older, more experienced man who served as a representative of a king from one country to another. Paul thus described his role—and the role of all believers—as a messenger representing the King of heaven with the gospel, who pleads with the people of the world to be reconciled to God, who is their rightful King (cf. Rom. 10:13–18). God making his appeal. As believers present the gospel, God speaks (lit., "calls," or "begs") through them and urges unbelieving sinners to come in an attitude of faith and accept the gospel, which means to repent of their sins and believe on Jesus (cf. Acts 16:31; James 4:8).
2 CORINTHIANS—NOTE ON 5:21 Here Paul summarized the heart of the gospel, resolving the mystery and paradox of vv. 18–20, and explaining how sinners can be reconciled to God through Jesus Christ. These 15 Greek words express the doctrines of imputation and substitution like no other single verse. who knew no sin. Jesus Christ, the sinless Son of God (see notes on Gal. 4:4–5; cf. Luke 23:4, 14, 22, 47; John 8:46; Heb. 4:15; 7:26; 1 Pet. 1:19; 2:22–24; 3:18; Rev. 5:2–10). our sake he made him to be sin. God the Father, using the principle of imputation (see note on 2 Cor. 5:19), treated Christ as if he were a sinner though he was not, and had him die as a substitute to pay the penalty for the sins of those who believe in him (cf. Isa. 53:4–6; Gal. 3:10–13; 1 Pet. 2:24). On the cross, he did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if he were guilty of all the sins ever committed by all who would ever believe, though he committed none. The wrath of God was exhausted on him and the just requirement of God's law met for those for whom he died. the righteousness of God. Another reference to justification and imputation. The righteousness that is credited to the believer's account is the righteousness of Jesus Christ, God's Son (see notes on Rom. 1:17; 3:21–24; Phil. 3:9). As Christ was not a sinner, but was treated as if he were, so believers who have not yet been made righteous (until glorification) are treated as if they were righteous. He bore their sins so that they could bear his righteousness. God
treated him as if he committed believers' sins, and treats believers as if they did only the righteous deeds of the sinless Son of God.
2 CORINTHIANS—NOTE ON 6:1 to receive the grace of God in vain. Most of the Corinthians were saved but hindered by legalistic teaching regarding sanctification (see notes on 11:3; Gal. 6:1). Some were not truly saved but deceived by a gospel of works (cf. 2 Cor. 13:5; Gal. 5:4), which was being taught by the false teachers. In either case, Paul's proclamation of the gospel of grace would not have been having its desired effect, and he would have had cause for serious concern that his many months of ministry at Corinth were for nothing. Both cases also prevented the people from effectively assuming any "ministry of reconciliation" (2 Cor. 5:18).
2 CORINTHIANS—NOTE ON 6:2 Paul emphasized his point by quoting Isa. 49:8. He was passionately concerned that the Corinthians adhere to the truth because it was God's time to save and they were messengers for helping to spread that message. now is the day of salvation. Paul applied Isaiah's words to the present situation. There is a time in God's economy when he listens to sinners and responds to those who are repentant—and it was and is that time (cf. Prov. 1:20– 23; Isa. 55:6; Heb. 3:7–8; 4:7). However, there will also be an end to that time (cf. Gen. 6:3; Prov. 1:24–33; John 9:4), which is why Paul's exhortation was so passionate.
2 CORINTHIANS—NOTE ON 6:3–10 Like Paul, any believer who engages in a faithful ministry of reconciliation should expect to be rejected and accepted, to be hated and loved, to encounter joy and hardship. This is what Jesus had already taught his disciples (cf. Matt. 5:10–16; Luke 12:2–12).
2 CORINTHIANS—NOTE ON 6:3 no fault may be found. The faithful ambassador of Christ does nothing to discredit his ministry, but everything he can to protect its integrity, the gospel's integrity, and God's integrity (cf. Rom. 2:24; 1 Cor. 9:27; Titus 2:1–10).
2 CORINTHIANS—NOTE ON 6:4 as servants of God we commend ourselves. "Commend" means "introducing," with the connotation of proving oneself (see note on 3:1). The most convincing proof is the patient endurance of character reflected in Paul's hardships (6:5) and the nature of his ministry (vv. 6–7).
2 CORINTHIANS—NOTE ON 6:5 Here Paul commended himself to them by
mentioning his faithfulness in enduring persecution and citing his diligence in ministry labors, to the point of anguished deprivations when necessary (see note on 4:17).
2 CORINTHIANS—NOTE ON 6:6 Paul commended himself positively by listing the important elements of the righteousness God had granted to him. the Holy Spirit. Paul lived and walked by the power of the Spirit (see note on Gal. 5:16). It was the central reason that all the other positive elements of his endurance were a reality.
2 CORINTHIANS—NOTE ON 6:7 truthful speech. The Scriptures, the revealed word of God (cf. Col. 1:5; James 1:18). During his entire ministry, Paul never operated beyond the boundaries of the direction and guidance of divine revelation. the power of God. Paul did not rely on his own strength when he ministered (see notes on 1 Cor. 1:18; 2:1–3; cf. Rom. 1:16). with the weapons of righteousness. Paul did not fight Satan's kingdom with human resources, but with spiritual virtue (see notes on 2 Cor. 10:3–5; Eph. 6:10–18). the right hand . . . the left. Paul had both offensive tools, such as the sword of the Spirit, and defensive tools, such as the shield of faith and the helmet of salvation, at his disposal (see notes on Eph. 6:16–17).
2 CORINTHIANS—NOTE ON 6:8–10 The mark of a ministry that has genuine character is paradoxical, and here Paul gave a series of paradoxes regarding his service for Christ.
2 CORINTHIANS—NOTE ON 6:8 as impostors. Paul's opponents at Corinth had accused him of being an impostor and a false apostle (cf. John 7:12).
2 CORINTHIANS—NOTE ON 6:9 as unknown. This is a twofold reference to: 1) the fact that Christians did not know him before he began persecuting them (cf. Acts 8:1; 1 Tim. 1:12–13); and 2) his rejection by the community of leading Jews and Pharisees following his conversion. He had become unknown to his former world, and well-known and well-loved by the Christian community.
2 CORINTHIANS—NOTE ON 6:10 making many rich. The spiritual wealth Paul possessed and imparted did much to make his hearers spiritually wealthy (cf. Acts 3:6).
2 CORINTHIANS—NOTE ON 6:11–13 Paul proved his genuine love for the Corinthians by defining love's character. This passage confirms the reality of his
profession of love for them (cf. 2:4; 3:2; 12:15, 19).
2 CORINTHIANS—NOTE ON 6:11 our heart is wide open. Lit., "our heart is enlarged" (cf. 1 Kings 4:29). The evidence of Paul's genuine love for the Corinthians was that no matter how some of them had mistreated him, he still loved them and had room for them in his heart (cf. Phil. 1:7).
2 CORINTHIANS—NOTE ON 6:14 not be unequally yoked. An illustration taken from OT prohibitions to Israel regarding the work-related joining together of two different kinds of livestock (see note on Deut. 22:10). By this analogy, Paul taught that it is not right to join together in common spiritual enterprise with those who are not of the same nature (unbelievers). It is impossible under such an arrangement for things to be done to God's glory. with unbelievers. Christians are not to be bound together with non-Christians in any spiritual enterprise or relationship that would be detrimental to the Christian's testimony within the body of Christ (see notes on 1 Cor. 5:9–13; cf. 1 Cor. 6:15–18; 10:7– 21; James 4:4; 1 John 2:15). This was especially important for the Corinthians because of the threats from the false teachers and the surrounding pagan idolatry. But this command does not mean believers should end all associations with unbelievers; that would defy the purpose for which God saved believers and left them on earth (cf. Matt. 28:19–20; 1 Cor. 9:19–23). The implausibility of such religious alliances is made clear in 2 Cor. 6:14b–17.
2 CORINTHIANS—NOTE ON 6:15 Belial. An ancient name for Satan, the utterly worthless one (see note on Deut. 13:13). This contrasts sharply with Jesus Christ, the worthy One with whom believers are to be in fellowship.
2 CORINTHIANS—NOTE ON 6:16 agreement . . . temple of God with idols? The temple of God (true Christianity) and idols (idolatrous, demonic false religions) are utterly incompatible (cf. 1 Sam. 4–6; 2 Kings 21:1–15; Ezek. 8). we are the temple of the living God. Believers individually are spiritual houses (cf. 2 Cor. 5:1) in which the Spirit of Christ dwells (see notes on 1 Cor. 3:16–17; 6:19–20; Eph. 2:22). as God said. Paul supported his statement by referring to a blend of OT texts (Lev. 26:11–12; Jer. 24:7; 31:33; Ezek. 37:26–27; Hos. 2:2–3).
2 CORINTHIANS—NOTE ON 6:17 Paul drew from Isa. 52:11 and elaborated on the command to be spiritually separated. It is not only irrational and sacrilegious but disobedient to be bound together with unbelievers. When believers are saved, they are to disengage themselves from all forms of false religion and make a
clean break from all sinful habits and old idolatrous patterns (see notes on Eph. 5:6–12; 2 Tim. 2:20–23; cf. Rev. 18:4). be separate. This is a command for believers to be as Christ was (Heb. 7:26).
2 CORINTHIANS—NOTE ON 6:18 As a result of separating themselves from false doctrine and practice, believers will know the full richness of what it means to be children of God (see notes on Rom. 8:14–17; cf. 2 Sam. 7:14; Ezek. 20:34).
2 CORINTHIANS—NOTE ON 7:1 these promises. The OT promises Paul quoted in 6:16–18. Scripture often encourages believers to action based on God's promises (cf. Rom. 12:1; 2 Pet. 1:3). let us cleanse ourselves. The form of this Greek verb indicates that this is something each Christian must do in his own life. defilement. This Greek word, which appears only here in the NT, was used three times in the Greek OT to refer to religious defilement, or unholy alliances with idols, idol feasts, temple prostitutes, sacrifices, and festivals of worship. body and spirit. False religion panders to the human appetites, represented by both "body and spirit." While some believers for a time might avoid succumbing to fleshly sins associated with false religion, the Christian who exposes his mind to false teaching cannot avoid contamination by the devilish ideologies and blasphemies that assault the purity of divine truth and blaspheme God's name. See note on 2 Cor. 6:17. bringing holiness. The Greek word for "bringing" means "to finish" or "to complete" (cf. 8:6). "Holiness" refers to separation from all that would defile both the body and the mind. Complete or perfect holiness was embodied only in Christ, thus believers are to pursue him (cf. 3:18; Lev. 20:26; Matt. 5:48; Rom. 8:29; Phil. 3:12–14; 1 John 3:2–3).
2 CORINTHIANS—NOTE ON 7:2 We have wronged no one. The Greek word for "wronged" means "to treat someone unjustly," "to injure someone," or "to cause someone to fall into sin." Paul could never be accused of injuring or leading any Corinthian into sin (see notes on Matt. 18:5–14). we have corrupted no one. "Corrupted" could refer to corruption by doctrine or money, but probably refers to corrupting one's morals (cf. 1 Cor. 15:33). Paul could never be accused of encouraging any immoral conduct.
2 CORINTHIANS—NOTE ON 7:3 Paul had a forgiving heart. Rather than only condemning the Corinthians for believing the false teachers and rejecting him, Paul reminded them of his love for them and his readiness to forgive them.
2 CORINTHIANS—NOTE ON 7:4 great boldness toward you. Paul was confident of
God's ongoing work in their lives (cf. Phil. 1:6)—another proof of Paul's love for the Corinthian believers.
2 CORINTHIANS—NOTE ON 7:5–16 These verses catalog the restoration of Paul's joy over the repentance of the Corinthian believers.
2 CORINTHIANS—NOTE ON 7:5 Here, Paul continued the narrative he left off in 2:13. When he arrived in Macedonia after leaving Troas, he had no rest from external "fighting." The Greek word is used of quarrels and disputes, and probably refers to the ongoing persecution Paul faced. He was also burdened by internal "fear"—the concern he had for the church and the anti-Paul faction prevalent there. Macedonia. See note on 2:13.
2 CORINTHIANS—NOTE ON 7:6 the downcast. This refers not to the spiritually humble, but to those who are humiliated. Such people are lowly in the economic, social, or emotional sense (cf. Rom. 12:16).
2 CORINTHIANS—NOTE ON 7:6–7 comforted us by the coming of Titus . . . as he told us. The Greek word for "coming" refers to the actual presence of Titus with Paul. But comforting Paul beyond just the arrival of Titus, which was a blessing, was the encouraging report he gave regarding the repentance of the Corinthians and their positive response to Paul's letter carried by Titus.
2 CORINTHIANS—NOTE ON 7:7 Paul was encouraged by the manner in which the Corinthians comforted Titus, since he brought them such a confrontational letter (see Introduction: Background and Setting). Paul was also encouraged by their response to himself, which was manifested in three ways: 1) "longing"—they were eager to see Paul again and resume their relationship with him; 2) "mourning"—they were sorrowful over their sin and the breach it created between themselves and Paul; and 3) "zeal"—they loved Paul to such a degree that they were willing to defend him against those who sought to harm him, specifically the false teachers.
2 CORINTHIANS—NOTE ON 7:8 I made you grieve. See note on 2:1. my letter. The "severe letter" that confronted the mutiny in the church at Corinth (see note on 2:3; see Introduction: Background and Setting).
2 CORINTHIANS—NOTE ON 7:8–9 I do not regret it . . . I did regret it . . . . I rejoice. Paul did not regret sending the letter, even though it caused them sorrow, because he knew that sorrow over their sin would affect in them
repentance leading to obedience. Yet Paul did regret having sent it for a brief time while awaiting Titus's return, fearing that his letter was too harsh, and that he might have driven them further away from him. In the end, however, he rejoiced because the letter accomplished what he had hoped.
2 CORINTHIANS—NOTE ON 7:9 grieved into repenting. The letter produced a sorrow in the Corinthian believers that led them to repent of their sins. "Repenting" refers to the desire to turn from sin and restore one's relationship to God (see notes on Matt. 3:2, 8).
2 CORINTHIANS—NOTE ON 7:10 grief produces a repentance that leads to salvation. "Grief" here refers to sorrow that is according to the will of God and produced by the Holy Spirit (see note on 2 Tim. 2:25). True repentance cannot occur apart from such a genuine sorrow over one's sin. The word "leads" is supplied by the translators; Paul was saying that repentance belongs to the realm or sphere of salvation. Repentance is at the very heart of and proves one's salvation: unbelievers repent of their sin initially when they are saved, and then as believers, repent of their sins continually to keep the joy and blessing of their relationship to God (see notes on 1 John 1:7–9). worldly grief produces death. Human sorrow is unsanctified remorse and has no redemptive capability. It is nothing more than the wounded pride of getting caught in a sin and having one's lusts go unfulfilled. That kind of sorrow leads only to guilt, shame, despair, depression, self-pity, and hopelessness. People can die from such sorrow (cf. Matt. 27:3).
2 CORINTHIANS—NOTE ON 7:11 This verse provides a look at how genuine repentance will manifest itself in one's attitudes. earnestness. It is the initial reaction of true repentance to eagerly and aggressively pursue righteousness. This is an attitude that ends indifference to sin and complacency about evil and deception. what eagerness to clear yourselves. A desire to clear one's name of the stigma that accompanies sin. The repentant sinner restores the trust and confidence of others by making his genuine repentance known. indignation. Often associated with righteous indignation and holy anger. Repentance leads to anger over one's sin and displeasure at the shame it has brought on the Lord's name and his people. fear. This is reverence toward God, who is the One most offended by sin. Repentance leads to a healthy fear of the One who chastens and judges sin. longing. This could be translated "yearning," and refers to the desire of the repentant sinner to restore the relationship with the one who was sinned against. zeal. This refers to loving someone or something so much that one hates
anyone or anything that harms the object of this love (see note on v. 7). punishment. This refers to the desire to see justice done. The repentant sinner no longer tries to protect himself; he wants to see the sin avenged no matter what it might cost him. innocent in the matter. The essence of repentance is an aggressive pursuit of holiness, which was characteristic of the Corinthians. The Greek word for "innocent" means "pure" or "holy." They demonstrated the integrity of their repentance by their purity.
2 CORINTHIANS—NOTE ON 7:12 one who did the wrong. The leader of the mutiny in the Corinthian church (see note on 12:7).
2 CORINTHIANS—NOTE ON 7:15 fear and trembling. Reverence toward God and a healthy fear of judgment (see note on 1 Cor. 2:3).
2 CORINTHIANS—NOTE ON 8:1–9:15 While this section specifically deals with Paul's instruction to the Corinthians about a particular collection for the saints in Jerusalem, it also provides the richest, most detailed model of Christian giving in the NT.
2 CORINTHIANS—NOTE ON 8:1 grace of God. The generosity of the churches of Macedonia was motivated by God's grace. Paul did not merely commend those churches for a noble human work, but instead gave the credit to God for what he did through them. churches of Macedonia. Macedonia was the northern Roman province of Greece. Paul's reference was to the churches at Philippi, Thessalonica, and Berea (cf. Acts 17:11). This was basically an impoverished province that had been ravaged by many wars and even then was being plundered by Roman authority and commerce.
2 CORINTHIANS—NOTE ON 8:2 abundance of joy. "Abundance" means "surplus." In spite of their difficult circumstances, the churches' joy rose above their pain because of their devotion to the Lord and the causes of his kingdom. extreme poverty. "Extreme" means "according to the depth," or "extremely deep." "Poverty" refers to the most severe type of economic deprivation, the kind that caused a person to become a beggar. wealth of generosity. The Greek word for "generosity" can be translated "sincerity." It is the opposite of duplicity or being double-minded. The Macedonian believers were rich in their single-minded, selfless generosity to God and to others.
2 CORINTHIANS—NOTE ON 8:3 Paul highlighted three elements of the
Macedonians' giving which summed up the concept of freewill giving: 1) "according to their means." Giving is proportionate—God sets no fixed amount or percentage and expects his people to give based on what they have (Luke 6:38; 1 Cor. 16:2); 2) "beyond their means." Giving is sacrificial. God's people are to give according to what they have, yet it must be in proportions that are sacrificial (cf. Matt. 6:25–34; Mark 12:41–44; Phil. 4:19); and 3) "their own accord"—lit., "one who chooses his own course of action." Giving is voluntary —God's people are not to give out of compulsion, manipulation, or intimidation. Freewill giving has always been God's plan (cf. 2 Cor. 9:6; Gen. 4:2–4; 8:20; Ex. 25:1–2; 35:4–5, 21–22; 36:5–7; Num. 18:12; Deut. 16:10, 17; 1 Chron. 29:9; Prov. 3:9–10; 11:24; Luke 19:1–8). Freewill giving is not to be confused with tithing, which related to the national taxation system of Israel (see note on Lev. 27:30–32) and is paralleled in the NT and the present by paying taxes (see notes on Matt. 22:21; Rom. 13:6–7).
2 CORINTHIANS—NOTE ON 8:4 favor of taking part. The Macedonian Christians implored Paul for the special grace of being able to have fellowship and be partners in supporting the poor saints in Jerusalem. They viewed giving as a privilege, not an obligation (cf. 9:7).
2 CORINTHIANS—NOTE ON 8:5 not as we expected. The response of the Macedonian churches was far more than Paul had expected. first. Refers not to time but priority. Of first priority to the Macedonians was to present themselves as sacrifices to God (cf. Rom. 12:1–2; 1 Pet. 2:5). Generous giving follows personal dedication.
2 CORINTHIANS—NOTE ON 8:6 we urged Titus. Titus initially encouraged the Corinthians to begin the collection at least one year earlier. When he returned to Corinth with the "severe letter" (see Introduction: Background and Setting), Paul encouraged him to help the believers finish the collection of the money for the support of the poor saints in Jerusalem.
2 CORINTHIANS—NOTE ON 8:7 you excel in everything. The giving of the Corinthians was to be in harmony with other Christian virtues that Paul already recognized in them: "faith"—sanctifying trust in the Lord; "speech"—sound doctrine; "knowledge"—the application of doctrine; "earnestness"—eagerness and spiritual passion; and "love"—the love of choice, inspired by their leaders.
2 CORINTHIANS—NOTE ON 8:8 not as a command. Freewill giving is never
according to obligation or command (see note on v. 3).
2 CORINTHIANS—NOTE ON 8:9 though he was rich. A reference to the eternality and pre-existence of Christ. As the second person of the Trinity, Christ is as rich as God is rich. He owns everything, and possesses all power, authority, sovereignty, glory, honor, and majesty (cf. Isa. 9:6; Mic. 5:2; John 1:1; 8:58; 10:30; 17:5; Col. 1:15–18; 2:9; Heb. 1:3). he became poor. A reference to Christ's incarnation (cf. John 1:14; Rom. 1:3; 8:3; Gal. 4:4; Col. 1:20; 1 Tim. 3:16; Heb. 2:7). He laid aside the independent exercise of all his divine prerogatives, left his place with God, took on human form, and died on a cross like a common criminal (Phil. 2:5–8). that you . . . might become rich. Believers become spiritually rich through the sacrifice and impoverishment of Christ (Phil. 2:5–8). They become rich in salvation, forgiveness, joy, peace, glory, honor, and majesty (cf. 1 Cor. 1:4–5; 3:22; Eph. 1:3; 1 Pet. 1:3–4). They become joint heirs with Christ (Rom. 8:17).
2 CORINTHIANS—NOTE ON 8:10 judgment. Paul was not commanding the Corinthians to give any specific amount. It was his opinion, however, that it was to their advantage to give generously so they might receive abundantly more from God in either material blessings, spiritual blessings, or eternal reward (cf. 9:6; Luke 6:38).
2 CORINTHIANS—NOTE ON 8:11 finish doing it. The Corinthians needed to finish what they had started by completing the collection (cf. Luke 9:62; 1 Cor. 16:2). They needed this reminder since they likely stopped the process due to the influence of the false teachers, who probably accused Paul of being a huckster who would keep the money for himself (cf. 2 Cor. 2:17).
2 CORINTHIANS—NOTE ON 8:12 readiness. Paul spoke of a readiness and eagerness to give. God is most concerned with the heart attitude of the giver, not the amount he gives (cf. 9:7; Mark 12:41–44). according to what a person has. Whatever a person has is the resource out of which he should give (see note on 2 Cor. 8:3). That is why there are no set amounts or percentages for giving anywhere stated in the NT. The implication is that if one has much, he can give much; if he has little, he can give only little (cf. 9:6). not according to what he does not have. Believers do not need to go into debt to give, nor lower themselves to a poverty level. God never asks believers to impoverish themselves. The Macedonians received a special blessing of grace from God to give the way they did.
2 CORINTHIANS—NOTE ON 8:14 fairness. This Greek word gives us the English word "isostasy," which refers to a condition of equilibrium. Thus the term could also be translated "balance" or "equilibrium." The idea is that in the body of Christ some believers who have more than they need should help those who have far less than they need (cf. 1 Tim. 6:17–18). This is not, however, a scheme of Paul's to redistribute wealth within the church, but rather to meet basic needs.
2 CORINTHIANS—NOTE ON 8:15 As it is written. Quoted from Ex. 16:18. The collecting of the manna by the Israelites in the wilderness was an appropriate illustration of sharing of resources. Some were able to gather more than others, and apparently shared it so that no one lacked what they needed.
2 CORINTHIANS—NOTE ON 8:16 Titus. See note on v. 6.
2 CORINTHIANS—NOTE ON 8:18 the brother. This man is unnamed because he was so well known, prominent, and unimpeachable. He was a distinguished preacher, and he was able to add credibility to the enterprise of taking the collection to Jerusalem.
2 CORINTHIANS—NOTE ON 8:19 appointed by the churches. To protect Paul and Titus from false accusations regarding the mishandling of the money, the churches picked the unbiased brother (v. 18) as their representative to lend accountability to the enterprise. for the glory of the Lord himself. Paul wanted careful scrutiny as protection against bringing dishonor to Christ for any misappropriation of the money. He wanted to avoid any offenses worthy of justifiable criticisms or accusations.
2 CORINTHIANS—NOTE ON 8:21 aim at what is honorable. A better rendering is "take into consideration what is honorable." Paul cared greatly about what people thought of his actions, especially considering how large the gift was.
2 CORINTHIANS—NOTE ON 8:22 our brother. A third member of the delegation sent to deliver the gift, also unnamed.
2 CORINTHIANS—NOTE ON 8:23 partner and fellow worker. Titus was Paul's "partner"—his close companion—and fellow laborer among the Corinthians. They already knew of his outstanding character. messengers of the churches. The two men who went with Titus were apostles in the sense of being commissioned and sent by the churches. They were not apostles of Christ (11:13; 1 Thess. 2:6), because they were not eyewitnesses of the resurrected Lord or
commissioned directly by him (see note on Rom. 1:1). glory of Christ. The greatest of all commendations is to be characterized as bringing glory to Christ. Such was the case of the two messengers.
2 CORINTHIANS—NOTE ON 9:1 ministry for the saints. The offering they were collecting for the believers in Jerusalem (see note on 8:4).
2 CORINTHIANS—NOTE ON 9:2 Paul was simply calling the Corinthians back to their original eagerness and readiness to participate in the offering project. The confusion and lies spread by the false teachers (i.e., Paul was a deceiver ministering only for the money) had sidetracked the believers on this issue. people of Macedonia. Believers in the churches in the province of Macedonia, which was the northern part of Greece (see notes on 8:1–5; Acts 16:9; see Introduction to 1 Thessalonians: Background and Setting). Achaia. A province in southern Greece, where Corinth was located (see Introduction to 1 Corinthians: Background and Setting).
2 CORINTHIANS—NOTE ON 9:5 gift. On first hearing of the need, the Corinthians had undoubtedly promised Paul that they would raise a large amount. exaction. This denotes a grasping to get more and keep it at the expense of others. This attitude emphasizes selfishness and pride, which can have a very detrimental effect on giving, and is natural for unbelievers but should not be for professed believers (cf. Ps. 10:3; Eccles. 5:10; Mic. 2:2; Mark 7:22; Rom. 1:29; 1 Cor. 5:11; 6:9–10; Eph. 5:3–5; 1 Tim. 6:10; 2 Pet. 2:14).
2 CORINTHIANS—NOTE ON 9:6 The simple, self-evident agrarian principle—which Paul applied to Christian giving—that the harvest is directly proportionate to the amount of seed sown (cf. Prov. 11:24–25; 19:17; Luke 6:38; Gal. 6:7). bountifully. This is derived from the Greek word that gives us the word "eulogy" ("blessing"). When a generous believer gives by faith and trust in God, with a desire to produce the greatest possible blessing, that person will receive that kind of a harvest of blessing (cf. Prov. 3:9–10; 28:27; Mal. 3:10). God gives a return on the amount one invests with him. Invest a little, receive a little, and vice versa (cf. Luke 6:38).
2 CORINTHIANS—NOTE ON 9:7 as he has decided. The term translated "decided" occurs only here in the NT and indicates a premeditated, predetermined plan of action that is done from the heart voluntarily, but not impulsively. This is an ageold biblical principle of giving (see note on 8:3; cf. Ex. 25:2). reluctantly. Lit.,
"with grief," "sorrow," or "sadness," which indicates an attitude of depression, regret, and reluctance that accompanies something done strictly out of a sense of duty and obligation, but not joy. under compulsion. This refers to external pressure and coercion, quite possibly accompanied by legalism. Believers are not to give based on the demands of others, or according to any arbitrary standards or set amounts. God loves a cheerful giver. God has a unique, special love for those who are happily committed to generous giving. The Greek word for "cheerful" is the word from which we get "hilarious," which suggests that God loves a heart that is enthusiastically thrilled with the pleasure of giving.
2 CORINTHIANS—NOTE ON 9:8 all grace abound to you. God possesses an infinite amount of grace, and he gives it lavishly, without holding back (cf. 1 Chron. 29:14). Here "grace" does not refer to spiritual graces, but to money and material needs. When the believer generously—and wisely—gives of his material resources, God graciously replenishes them so he always has plenty and will not be in need (cf. 2 Chron. 31:10). all sufficiency. In secular Greek philosophy, this was the proud contentment of self-sufficiency that supposedly led to true happiness. Paul sanctifies the secular term and says that God, not man, will supply everything needed for real happiness and contentment (cf. Phil. 4:19). abound in every good work. God gives back lavishly to generous, cheerful givers, not so they may satisfy selfish, nonessential desires, but so they may meet the variety of needs others have (cf. Deut. 15:10–11).
2 CORINTHIANS—NOTE ON 9:9 Paul marshals OT support (Ps. 112:9) for what he has been saying about the divine principles of giving. God replenishes and rewards the righteous giver both in time and eternity.
2 CORINTHIANS—NOTE ON 9:10 Paul drew on Isa. 55:10 for additional OT support. The same God who is faithful to supply all his creatures' physical needs and is kind to all people, is uniquely gracious to his children. He always fulfills his promise to replenish their generosity. harvest of your righteousness. God's temporal and eternal blessings to the cheerful giver (cf. Hos. 10:12).
2 CORINTHIANS—NOTE ON 9:12 ministry of this service. The Greek word translated "ministry" is a priestly word from which we get "liturgy." Paul viewed the entire collection project as a spiritual, worshipful enterprise that was primarily being offered to God to glorify him. supplying the needs of the saints. The Greek word for "supplying" is a doubly intense term that could be rendered "really, fully supplying." This indicates the Jerusalem church had an
extremely great need. Many of its members had gone to Jerusalem as pilgrims to celebrate the feast of Pentecost (see notes on Acts 2:1, 5–11), had been converted through Peter's message, and had then remained in the city without adequate financial support. Many residents of Jerusalem had undoubtedly lost their jobs in the waves of persecution that came after the martyrdom of Stephen (Acts 8:1). However, the Corinthians were wealthy enough (they had not yet suffered persecution and deprivation like the Macedonians; 2 Cor. 8:1–4) to help meet the huge need with a generous monetary gift (see note on 9:5).
2 CORINTHIANS—NOTE ON 9:13 approval of this service. The collection also provided an important opportunity for the Corinthians to test the genuineness of their faith (cf. James 1:22; 1 John 2:3–4). The Jewish believers, who already doubted the validity of Gentile salvation, were especially skeptical of the Corinthians since their church had so many problems. The Corinthians' involvement in the collection would help to put those doubts to rest. submission flowing from your confession. Obedient submission to God's word is always evidence of a true confession of Christ as Lord and Savior (Eph. 2:10; James 2:14–20; cf. Rom. 10:9–10). If the Corinthians had a proper response to and participation in Paul's collection ministry, the Jewish believers would know the Gentile conversions had been real.
2 CORINTHIANS—NOTE ON 9:14 This verse illustrates the truth that mutual prayer is at the heart of authentic Christian unity. When the Jerusalem believers recognized God was at work in the Corinthian church as a result of its outreach through the collection (see notes on v. 13), they would have become friends in Christ and prayed for the Corinthians, thanking God for their loving generosity. the surpassing grace of God. The Spirit of God was at work in the Corinthians in a special way (see note on v. 13).
2 CORINTHIANS—NOTE ON 9:15 Paul summarized his discourse by comparing the believer's act of giving with what God did in giving Jesus Christ (cf. Rom. 8:32), "his inexpressible gift." God buried his Son and reaped a vast harvest of those who put their faith in the resurrected Christ (cf. John 12:24). That makes it possible for believers to joyfully, sacrificially, and abundantly sow and reap. As they give in this manner, they show forth Christ's likeness (cf. John 12:25–26; Eph. 5:1–2).
2 CORINTHIANS—NOTE ON 10:1–13:14 The abrupt change in tone from chs. 1–9 has prompted various explanations of the relationship between chs. 10–13 and 1–9. Some argue that chs. 10–13 were originally part of the "severe letter" (2:4), and hence belong chronologically before chs. 1–9. Chapters 10–13 cannot, however, have been written before chs. 1–9, since they refer to Titus's visit as a past event (12:18; cf. 8:6). Further, the offender whose defiance of Paul prompted the "severe letter" (2:5–8) is nowhere mentioned in chs. 10–13. Others agree that chs. 10–13 belong after chs. 1–9, but believe they form a separate letter. They assume that Paul, after sending chs. 1–9 to the Corinthians, received reports of new trouble at Corinth and wrote chs. 10–13 in response. A variation of this view is that Paul paused in his writing of 2 Corinthians after chs. 1–9, then heard bad news from Corinth before he resumed writing chs. 10–13. This view preserves the unity of 2 Corinthians; however Paul does not mention anywhere in chs. 10–13 that he received any fresh news from Corinth. The best interpretation views 2 Corinthians as a unified letter, with chs. 1–9 addressed to the repentant majority (cf. 2:6) and chs. 10–13 to the minority still influenced by the false teachers. The support for this view is that: 1) there is no historical evidence (from Greek manuscripts, the writings of the church Fathers, or early translations) that chs. 10–13 ever circulated as a separate letter; all Greek manuscripts have them following chs. 1–9; 2) the differences in tone between chs. 10–13 and 1–9 have been exaggerated (cf. 11:11; 12:14 with 6:11; 7:2); and 3) chs. 10–13 form the logical conclusion to chs. 1–9, as Paul prepared the Corinthians for his promised visit (1:15–16; 2:1–3).
2 CORINTHIANS—NOTE ON 10:1 meekness. The humble and gentle attitude that expresses itself in patient endurance of unfair treatment. A meek person is not bitter or angry, and he does not seek revenge when wronged. See note on Matt. 5:5. gentleness. This is similar in meaning to meekness. When applied to someone in a position of authority it refers to leniency. Gentle people refuse to retaliate, even when it is in their power to do so (Phil. 4:5). humble . . . bold toward you. Paul sarcastically repeated another feature of the Corinthians' accusation against him; sadly, they had mistaken his gentleness and meekness toward them for weakness. Further, they accused him of cowardice, of being bold only when writing to them from a safe distance (cf. 2 Cor. 10:10).
2 CORINTHIANS—NOTE ON 10:2 Paul was quite capable of bold, fearless confrontation (cf. Gal. 2:11). But seeking to spare the Corinthians (cf. 2 Cor. 1:23), the apostle begged the rebellious minority not to force him to display his
boldness by confronting them—something he would do, he warned, if necessary.
2 CORINTHIANS—NOTE ON 10:3 walk in the flesh. Paul's opponents at Corinth had wrongly accused him of walking in the flesh in a moral sense (cf. Rom. 8:4). Playing off that, Paul affirmed that he did walk in the flesh in a physical sense; though possessing the power and authority of an apostle of Jesus Christ, he was a real human being (cf. 2 Cor. 4:7, 16; 5:1). war according to the flesh. Although a man, Paul did not fight the spiritual battle for men's souls using human ingenuity, worldly wisdom, or clever methodologies (cf. 1 Cor. 1:17–25; 2:1–4). Such impotent weapons are powerless to free souls from the forces of darkness and bring them to maturity in Christ. They cannot successfully oppose satanic assaults on the gospel, such as those made by the false apostles at Corinth.
2 CORINTHIANS—NOTE ON 10:4 our warfare. The motif of the Christian life as warfare is a common one in the NT (cf. 6:7; Eph. 6:10–18; 1 Tim. 1:18; 2 Tim. 2:3–4; 4:7). of the flesh. Human. See note on 2 Cor. 10:3. strongholds. The metaphor would have been readily understandable to the Corinthians since Corinth, like most ancient cities, had a fortress (on top of a hill south of the city) in which its residents could take refuge. The formidable spiritual strongholds manned by the forces of hell can be demolished only by spiritual weapons wielded by godly believers—singularly the "sword of the Spirit" (Eph. 6:17), since only the truth of God's word can defeat satanic falsehoods. This is the true spiritual warfare. Believers are not instructed in the NT to assault demons or Satan (see note on Jude 9), but to assault error with the truth. That is our battle (cf. John 17:17; Heb. 4:12).
2 CORINTHIANS—NOTE ON 10:5 arguments. Thoughts, ideas, reasonings, philosophies, and false religions are the ideological forts in which men barricade themselves against God and the gospel (cf. 1 Cor. 3:20). every lofty opinion. Emphasizes the total destruction of the fortresses of human and satanic wisdom and the rescuing of those inside from the damning lies that had enslaved them.
2 CORINTHIANS—NOTE ON 10:6 Paul would not stand idly by while enemies of the faith assaulted a church under his care. He was ready to purge them out (as he did at Ephesus; 1 Tim. 1:19–20) as soon as the Corinthian church was complete in its obedience. When that happened, the lines would be clearly drawn between the repentant, obedient majority and the recalcitrant, disobedient minority.
2 CORINTHIANS—NOTE ON 10:7 Look at what is before your eyes. The sense of Paul's command is: "Look at what is obvious, face the facts, consider the evidence." In light of what they knew about him (cf. 1 Cor. 9:1–2), how could some of the Corinthians possibly believe that Paul was a false apostle and the false teachers were true apostles? Unlike Paul, the false apostles had founded no churches, and had suffered no persecution for the cause of Christ. Paul could call on his companions and even Ananias as witnesses to the reality of his Damascus Road experience; there were no witnesses to verify the false apostles' alleged encounters with the risen, glorified Christ. If anyone is confident that he is Christ's. The false apostles' claim to belong to Christ can be understood in four ways: 1) that they were Christians; 2) that they had known Jesus during his earthly life; 3) that they had an apostolic commission from him; or 4) that they had an elevated, secret knowledge of him. Their claim that some or all of those things were true about themselves implies that they denied all of them to be true of Paul. as he is Christ's, so also are we. For the sake of argument, Paul did not at this point deny the false apostles' claims (as he did later in 2 Cor. 11:13–15). He merely pointed out that he, too, can and does claim to belong to Christ. To decide between the conflicting personal claims, the Corinthians needed only to consider the objective evidence, as he commanded them to do earlier in this verse.
2 CORINTHIANS—NOTE ON 10:8 The debate with the false apostles had forced Paul to emphasize his authority more than he cared to; Paul's claims for his authority normally were restrained by his humility. But no matter how much he said about his authority, Paul would never be ashamed. Since he had the authority of which he spoke, he would never be proved guilty of making an empty boast. The Lord gave Paul his authority to edify and strengthen the church; that he had done so at Corinth proves the genuineness of his claim to apostolic calling. Far from edifying the Corinthian church, the false apostles had brought confusion, divisiveness, and turmoil to it. That showed that their authority did not come from the Lord, who seeks only to build his church (cf. Matt. 16:18), not tear it down.
2 CORINTHIANS—NOTE ON 10:9 frightening you with my letters. The false apostles had accused Paul of being an abusive leader, of trying to intimidate the Corinthians in his letters (such as the "severe letter," see Introduction: Background and Setting). Paul's goal, however, was not to terrify the Corinthians, but to bring them to repentance (cf. 7:9–10), because he loved them (cf. 7:2–3; 11:11; 12:15).
2 CORINTHIANS—NOTE ON 10:10 In their continuing attempt to discredit Paul, the false apostles claimed that in contrast to his bold, forceful letters, in person he lacked the presence, charisma, and personality of a truly great leader. They no doubt supported their point by portraying Paul's departure after his "painful visit" (2:1; cf. Introduction: Background and Setting) as a retreat of abject failure. And in a culture that highly valued skillful rhetoric and eloquent oration, Paul's "no account" speech was also taken as evidence that he was a weak, ineffective person.
2 CORINTHIANS—NOTE ON 10:11 Paul denied the false charges against him and affirmed his integrity. What he was in his letters he was to be when present with them.
2 CORINTHIANS—NOTE ON 10:12 classify or compare ourselves. It is a mark of Paul's humility that he refused to compare himself with others, or engage in selfpromotion. His only personal concern was what the Lord thought of him (cf. 1 Cor. 4:4), though he needed to defend his apostleship so the Corinthians would not, in turning from him, turn from the truth to lies. measure themselves by one another. Paul pointed out the folly of the false apostles' boasting. They invented false standards that they could meet, then proclaimed themselves superior for meeting them.
2 CORINTHIANS—NOTE ON 10:13 not boast beyond limits. In contrast to the proud, arrogant, boastful false apostles, Paul refused to say anything about himself or his ministry that was not true and God-given. the area of influence God assigned to us. Paul was content to stay within the bounds of the ministry God had given him—that of being the Apostle to the Gentiles (Rom. 1:5; 11:13; 1 Tim. 2:7; 2 Tim. 1:11). Thus, contrary to the claims of the false apostles, Paul's sphere of ministry included Corinth. The apostle again demonstrated his humility by refusing to boast of his own accomplishments, preferring to speak only of what Christ had done through him (Rom. 15:18; Col. 1:29).
2 CORINTHIANS—NOTE ON 10:15 our area of influence . . . greatly enlarged. When the crisis in Corinth had been resolved and the Corinthians' faith strengthened, Paul would, with their help, expand his ministry into new areas.
2 CORINTHIANS—NOTE ON 10:16 lands beyond you. Areas such as Rome (Acts 19:21) and Spain (Rom. 15:24, 28).
2 CORINTHIANS—NOTE ON 10:17 The thought of self-glory was repugnant to Paul; he boasted only in the Lord (cf. Jer. 9:23–24; 1 Cor. 1:31; see note on 2 Cor. 10:13).
2 CORINTHIANS—NOTE ON 10:18 whom the Lord commends. See note on v. 12. Self-commendation is both meaningless and foolish; the only true, meaningful commendation comes from God.
2 CORINTHIANS—NOTE ON 11:1 a little foolishness. Having just pointed out the folly of self-commendation (10:18), Paul certainly did not want to engage in it. But the Corinthians' acceptance of the false apostles' claims forced Paul to set forth his own apostolic credentials (cf. 12:11); that was the only way he could get them to see the truth (see note on 10:7). Unlike the false apostles, however, Paul's boasting was in the Lord (10:17) and motivated by concern for the Corinthians' well-being under the threat of false teaching (cf. 11:2; 12:19).
2 CORINTHIANS—NOTE ON 11:2 I feel a divine jealousy for you. The reason for Paul's "foolishness" (see note on v. 1) was his deep concern for the Corinthians —concern to the point of jealousy, not for his own reputation, but zeal for their spiritual purity (see note on v. 3). divine jealousy. Jealousy inspired by zeal for God's causes, and thus similar to God's own jealousy for his holy name and his people's loyalty (cf. Ex. 20:5; 34:14; Deut. 4:24; 5:9; 6:15; 32:16, 21; Josh. 24:19; Ps. 78:58; Ezek. 39:25; Nah. 1:2). I betrothed you to one husband. As their spiritual father (2 Cor. 12:14; 1 Cor. 4:15; cf. 9:1–2), Paul portrayed the Corinthians like a daughter, whom he betrothed to Jesus Christ (at their conversion). The OT pictures Israel as the wife of the Lord (cf. Isa. 54:5; Jer. 3:14; Hos. 2:19–20), while the NT pictures the church as the bride of Christ (Eph. 5:22–32; Rev. 19:7). pure virgin. Having betrothed or pledged the Corinthians to Christ, Paul wanted them to be pure until the marriage day finally arrived (cf. Rev. 19:7). It was that passionate concern which provoked Paul's jealousy (see note on 2 Cor. 11:1) and prompted him to set forth his apostolic credentials.
2 CORINTHIANS—NOTE ON 11:3 Paul compared the danger facing the Corinthian church to Eve's deception by Satan. He feared the Corinthians, like Eve, would fall prey to satanic lies and have their minds corrupted. The tragic result would be the abandonment of their simple devotion to Christ in favor of the sophisticated error of the false apostles. Paul's allusion to Gen. 3 implies that the false apostles were Satan's emissaries—a truth that he later made explicit (2 Cor.
11:13–15).
2 CORINTHIANS—NOTE ON 11:4 if someone comes. The false apostles came into the Corinthian church from the outside—just as Satan did into the Garden. Likely they were Palestinian Jews (cf. v. 22; Acts 6:1) who allegedly sought to bring the Corinthians under the sway of the Jerusalem church. They were in a sense Judaizers, seeking to impose Jewish customs on the Corinthians. Unlike the Judaizers who plagued the Galatian churches (cf. Gal. 5:2), however, the false apostles at Corinth apparently did not insist that the Corinthians be circumcised. Nor did they practice a rigid legalism; in fact, they apparently encouraged licentiousness (cf. 2 Cor. 12:21). Their fascination with rhetoric and oratory (cf. 10:10) suggests they had been influenced by Greek culture and philosophy. They claimed (falsely, cf. Acts 15:24) to represent the Jerusalem church, even possessing letters of commendation (see note on 2 Cor. 3:1). Claiming to be the most eminent of apostles (11:5), they scorned Paul's apostolic claims. Though their teaching may have differed from the Galatian Judaizers, it was just as deadly. another Jesus . . . a different spirit . . . a different gospel. Despite their vicious attacks on him, Paul's quarrel with the false apostles was not personal, but doctrinal. He could tolerate those hostile to him, as long as they preached the gospel of Jesus Christ (cf. Phil. 1:15–18). Those who adulterated the true gospel, however, received Paul's strongest condemnation (cf. Gal. 1:6– 9). Though the precise details of what the false apostles taught are unknown and don't matter, they preached "another Jesus" and "a different spirit," which added up to "a different gospel." you put up with it readily enough. Paul's fear that the Corinthians would embrace the damning lies of the false apostles prompted his jealous concern for them (see notes on 2 Cor. 11:2–3).
2 CORINTHIANS—NOTE ON 11:5 super-apostles. Possibly a reference to the 12 apostles, in which case Paul was asserting that, contrary to the claims of the false apostles (who said they were sent from the Jerusalem church; see note on v. 4), he was in no way inferior to the Twelve (cf. 1 Cor. 15:7–9). More likely, Paul was making a sarcastic reference to the false apostles, based on their exalted view of themselves. It is unlikely that he would refer to the Twelve in the context of false teaching (cf. 2 Cor. 11:1–4), nor does the comparison that follows seem to be between Paul and the Twelve (Paul certainly would not have had to defend his speaking skills against those of the Twelve; cf. Acts 4:13).
2 CORINTHIANS—NOTE ON 11:6 unskilled in speaking. Paul acknowledged his lack of training in the rhetorical skills so prized in Greek culture (see note on
10:10; cf. Acts 18:24); he was a preacher of the gospel, not a professional orator. I am not so in knowledge. Whatever deficiencies Paul may have had as an orator, he had none in terms of knowledge. Paul did not refer here to his rabbinic training under Gamaliel (Acts 22:3), but to his knowledge of the gospel (cf. 1 Cor. 2:6–11; Eph. 3:1–5), which he had received directly from God (Gal. 1:12).
2 CORINTHIANS—NOTE ON 11:7 free of charge. Greek culture measured the importance of a teacher by the fee he could command. The false apostles therefore accused Paul of being a counterfeit, since he refused to charge for his services (cf. 1 Cor. 9:1–15). They convinced the Corinthians to be offended by Paul's refusal to accept support from them, offering that as evidence that he did not love them (cf. 2 Cor. 11:11). Paul's resort to manual labor to support himself (Acts 18:1–3) also embarrassed the Corinthians, who felt such work to be beneath the dignity of an apostle. With biting irony Paul asked his accusers how foregoing his right to support could possibly be a sin. In fact, by refusing support he had humbled himself so they could be exalted; that is, lifted out of their sin and idolatry.
2 CORINTHIANS—NOTE ON 11:8 I robbed other churches. "Robbed" is a very strong word, used in extrabiblical Greek to refer to pillaging. Paul, of course, did not take money from churches without their consent; his point is that the churches who supported him while he ministered in Corinth received no direct benefit from the support they gave him. Why Paul refused to accept the support he was entitled to from the Corinthians (1 Cor. 9:15) is not clear; perhaps some of them were suspicious of his motives in promoting the offering for the Jerusalem church (cf. 2 Cor. 12:16–18).
2 CORINTHIANS—NOTE ON 11:9 brothers who came from Macedonia. Silas and Timothy (Acts 18:5), bringing money from Philippi (Phil. 4:15) and, possibly, Thessalonica (cf. 1 Thess. 3:6). The Macedonians' generous financial support allowed Paul to devote himself full time to preaching the gospel.
2 CORINTHIANS—NOTE ON 11:10 this boasting. About his ministering without charge (see note on v. 7; cf. 1 Cor. 9:15, 18). the regions of Achaia. The Roman province of which Corinth was the capital and leading city (see note on 2 Cor. 9:2). The false apostles apparently were affecting more than just the city of Corinth.
2 CORINTHIANS—NOTE ON 11:12 continue to do. That Paul refused to accept
financial support from the Corinthians was a source of embarrassment to the false apostles, who eagerly sought money for their services. Paul intended to keep his ministry free of charge and thereby undermine the false apostles' claims that they operated on the same basis as he did.
2 CORINTHIANS—NOTE ON 11:13–15 No longer speaking with veiled irony or defending himself, Paul bluntly and directly exposed the false apostles for what they were—emissaries of Satan. Not only was their claim to apostleship false, so also was their doctrine (see note on v. 4). As satanic purveyors of false teaching, they were under the curse of Gal. 1:8–9. Paul's forceful language may seem harsh, but it expressed the godly jealousy he felt for the Corinthians (see note on 2 Cor. 11:2). Paul was unwilling to sacrifice truth for the sake of unity. Cf. 1 Tim. 4:12; 2 Pet. 2:1–17; Jude 8–13.
2 CORINTHIANS—NOTE ON 11:13 false apostles. See note on v. 4.
2 CORINTHIANS—NOTE ON 11:14–15 Since the Prince of Darkness (cf. Luke 22:53; Acts 26:18; Eph. 6:12; Col. 1:13) masquerades as an angel of light—that is, deceptively, disguised as a messenger of truth—it is not surprising that his emissaries do as well. Satan deceived Eve (see notes on 2 Cor. 11:3; Gen. 3:1–7) and holds unbelievers captive (2 Cor. 4:4; cf. Eph. 2:1–3); his emissaries were attempting to deceive and enslave the Corinthians. The terrifying "end" these self-styled "servants of righteousness" will face is God's judgment—the fate of all false teachers (Rom. 3:8; 1 Cor. 3:17; Phil. 3:19; 2 Thess. 2:8; 2 Pet. 2:1, 3, 17; Jude 4, 13).
2 CORINTHIANS—NOTE ON 11:16–33 After digressing to discuss the issue of financial support (vv. 7–12) and to expose the false teachers as emissaries of Satan (vv. 13–15), Paul returned to the "foolish" boasting the Corinthians had forced him into (vv. 1–6; see note on v. 1).
2 CORINTHIANS—NOTE ON 11:16 let no one think me foolish. See note on v. 1. Since some of the Corinthians (following the false apostles' lead) were comparing Paul unfavorably to the false apostles, he decided to answer fools according to their folly (Prov. 26:5). Paul's concern was not personal preservation; rather, the apostle knew that by rejecting him in favor of the false apostles, the Corinthians would be rejecting the true gospel for a false one. So by establishing himself and his ministry as genuine, Paul was defending the true gospel of Jesus Christ.
2 CORINTHIANS—NOTE ON 11:17–18 Paul acknowledged that boasting was not commended by the Lord (cf. 10:1), but the desperate situation in Corinth (where the false apostles made their "boast according to the flesh") forced him to boast, not for self-glorification (Gal. 6:14), but to counter the false doctrine threatening the Corinthian church (see note on 2 Cor. 11:16).
2 CORINTHIANS—NOTE ON 11:19–21 These verses contain some of the most scathing sarcasm Paul ever penned, demonstrating the seriousness of the situation at Corinth and revealing the jealous concern of a godly pastor (see note on v. 2). Paul did not view his disagreement with the false apostles as a mere academic debate; the souls of the Corinthians and the purity of the gospel were at stake.
2 CORINTHIANS—NOTE ON 11:19 The Corinthians, wrote Paul sarcastically, should have no trouble bearing with a "fool" like him, since they themselves were so wise (cf. 1 Cor. 4:10)!
2 CORINTHIANS—NOTE ON 11:20 slaves of you. The Greek verb translated by this phrase appears elsewhere in the NT only in Gal. 2:4, where it speaks of the Galatians' enslavement by the Judaizers. The false apostles had robbed the Corinthians of their freedom in Christ (cf. Gal. 5:1). devours you. Or "preys upon you." This probably refers to the false teachers' demands for financial support (the same verb appears in Luke 20:47 where Jesus denounces the Pharisees for devouring widows' houses). takes advantage of you. This is translated "got the better of you by deceit" in 2 Cor. 12:16. The false apostles were attempting to catch the Corinthians like fish in a net (cf. Luke 5:5–6). puts on airs. This refers to one who is presumptuous, exalts himself, acts arrogantly, or lords it over people (cf. 1 Pet. 5:3). strikes you in the face. The false apostles may have physically abused the Corinthians, but the phrase is more likely used in a metaphorical sense (cf. 1 Cor. 9:27) to speak of the false teachers' humiliation of the Corinthians. To strike someone on the face was a sign of disrespect and contempt (cf. 1 Kings 22:24; Luke 22:64; Acts 23:2).
2 CORINTHIANS—NOTE ON 11:21 we were too weak for that. Paul's sarcasm reached its peak as he noted that he was too weak to abuse the Corinthians as the false apostles had done (v. 20).
2 CORINTHIANS—NOTE ON 11:22–33 The third and most comprehensive list recorded in this letter of Paul's sufferings for the cause of Christ (cf. 4:8–12;
6:4–10).
2 CORINTHIANS—NOTE ON 11:22 Are they Hebrews . . . Israelites . . . offspring of Abraham? To each of these questions Paul replied simply and powerfully, "So am I" (cf. Phil. 3:5).
2 CORINTHIANS—NOTE ON 11:23 Are they servants of Christ? Paul had already emphatically denied that they were (v. 13); however, some of the Corinthians still believed they were. Paul accepted that belief for the sake of argument, then went on to show that his ministry was in every way superior to the false apostles' so-called "ministry." I am talking like a madman. See note on v. 1. Once again Paul expressed his extreme distaste for the boasting the Corinthians had forced him into. far greater labors . . . near death. A general summation of Paul's sufferings for the gospel; the next few verses give specific examples, many of which are not found in Acts. Paul was often in danger of death (Acts 9:23, 29; 14:5, 19–20; 17:5; 21:30–32).
2 CORINTHIANS—NOTE ON 11:24 forty lashes less one. Deuteronomy 25:1–3 set 40 as the maximum number that could legally be administered; in Paul's day the Jews reduced that number by one to avoid accidentally going over the maximum. Jesus warned that his followers would receive such beatings (Matt. 10:17).
2 CORINTHIANS—NOTE ON 11:25 beaten with rods. Refers to Roman beatings with flexible sticks tied together (cf. Acts 16:22–23). Once I was stoned. At Lystra (Acts 14:19–20). Three times I was shipwrecked. Not including the shipwreck on his journey as a prisoner to Rome (Acts 27), which had not yet taken place. Paul had been on several sea voyages up to this time (cf. Acts 9:30; 11:25–26; 13:4, 13; 14:25–26; 16:11; 17:14–15; 18:18, 21), giving ample opportunity for the three shipwrecks to have occurred. a night and a day I was adrift at sea. At least one of the shipwrecks was so severe that Paul spent an entire day floating on the wreckage, waiting to be rescued.
2 CORINTHIANS—NOTE ON 11:26–27 in danger. Those connected with his frequent travels. "Rivers" and "robbers" posed a serious danger to travelers in the ancient world. Paul's journey from Perga to Pisidian Antioch (Acts 13:14), for example, required him to travel through the robber-infested Taurus Mountains, and to cross two dangerous, flood-prone rivers. Paul was frequently in danger from his "own people" (Acts 9:23, 29; 13:45; 14:2, 19; 17:5; 18:6, 12–
16; 20:3, 19; 21:27–32) and, less often, from "Gentiles" (Acts 16:16–40; 19:23– 20:1).
2 CORINTHIANS—NOTE ON 11:26 false brothers. Those who appeared to be Christians, but were not, such as the false apostles (v. 13) and the Judaizers (Gal. 2:4).
2 CORINTHIANS—NOTE ON 11:28–29 Far worse than the occasional physical suffering Paul endured was the constant, daily burden of concern for the churches that he felt. Those who were "weak" (cf. Rom. 14; 1 Cor. 8) in faith, or were "made to fall" caused him intense emotional pain. Cf. 1 Thess. 5:14.
2 CORINTHIANS—NOTE ON 11:30 I will boast . . . my weakness. To do so magnified God's power at work in him (cf. 4:7; Col. 1:29; 2 Tim. 2:20–21).
2 CORINTHIANS—NOTE ON 11:31 Realizing how incredible the list of his sufferings must have seemed, Paul called on God to witness that he was telling the truth (cf. v. 10; 1:23; Rom. 1:9; 9:1; Gal. 1:20; 1 Thess. 2:5, 10; 1 Tim. 2:7) —that these things really happened.
2 CORINTHIANS—NOTE ON 11:32–33 Paul related his humiliating escape from Damascus (cf. Acts 9:23–25) as the crowning example of the weakness and infirmity in which he boasted (2 Cor. 11:30). The Acts narrative names the hostile Jews as those who sought Paul's life, whereas Paul here mentioned the governor under the Nabatean Arab king Aretas (9 B.C.–A.D. 40) as the one who sought him. Evidently the Jews stirred up the secular authorities against him, as they were later to do repeatedly in Acts (cf. Acts 13:50; 14:2; 17:13).
2 CORINTHIANS—NOTE ON 12:1–7 Paul continued, reluctantly, with his boasting (see note on 11:1). Though it was not profitable, since it could tempt his own flesh to be proud, the Corinthians' fascination with the alleged visions and revelations of the false apostles left him little choice (12:11).
2 CORINTHIANS—NOTE ON 12:1 visions and revelations. Six of Paul's visions are recorded in Acts (9:12; 16:9–10; 18:9; 22:17–18; 23:11; 27:23–24), and his letters speak of revelations he had received (cf. Gal. 1:12; 2:2; Eph. 3:3).
2 CORINTHIANS—NOTE ON 12:2–4 Since it took place 14 years before the writing of 2 Corinthians, the specific vision Paul relates cannot be identified with any incident recorded in Acts. It probably took place between his return to Tarsus
from Jerusalem (Acts 9:30) and the start of his missionary journeys (Acts 13:1– 3). caught up to the third heaven . . . caught up into paradise. Paul was not describing two separate visions; "the third heaven" and "paradise" are the same place (cf. Rev. 2:7, which says the tree of life is in paradise, with Rev. 22:14, which says it is in the city). The first heaven is the earth's atmosphere (Gen. 8:2; Deut. 11:11; 1 Kings 8:35); the second is interplanetary and interstellar space (Gen. 15:5; Ps. 8:3; Isa. 13:10); and the third is the abode of God (1 Kings 8:30; 2 Chron. 30:27; Ps. 123:1).
2 CORINTHIANS—NOTE ON 12:2 a man in Christ. Though Paul's reluctance to boast caused him to refer to himself in the third person, the context makes it obvious that he was speaking about himself; relating the experience of another man would hardly have enhanced Paul's apostolic credentials. Also, Paul's thorn in the flesh afflicted him, not someone else (v. 7).
2 CORINTHIANS—NOTE ON 12:2–3 whether in . . . or out of the body. Paul was so overwhelmed by his heavenly vision that he did not know the precise details. However, whether he was caught up bodily into heaven (like Enoch, Gen. 5:24 and Elijah, 2 Kings 2:11), or his spirit was temporarily separated from his body, was not important.
2 CORINTHIANS—NOTE ON 12:4 things that cannot be told, which man may not utter. Because the words were for him alone, Paul was forbidden to repeat them, even if he could have expressed them coherently.
2 CORINTHIANS—NOTE ON 12:5 On behalf of this man I will boast. See note on v. 2.
2 CORINTHIANS—NOTE ON 12:6 If Paul wished to boast about his unique experience (vv. 1–4) he would not be a fool, because it really happened. He refrained from boasting about it, however, because he wanted the Corinthians to judge him based on their observations of his ministry, not on his visions.
2 CORINTHIANS—NOTE ON 12:7 the revelations. See note on v. 1. a thorn was given me in the flesh, a messenger of Satan. This was sent to him by God, to keep him humble. As with Job, Satan was the immediate cause, but God was the ultimate cause. Paul's use of the word "messenger" (Greek, angelos, or angel) from Satan suggests the "thorn in the flesh" (lit., "a stake for the flesh") was a demonized person, not a physical illness. Of the 175 uses of the Greek word