Second letter to the Corinthians
INTRODUCTION (1:1-11)
Greetings
11From Paul, by the will of God an apostle (messenger, ambassador) of Jesus Christ, and [from] brother Timothy. [Timothy had visited Corinth several times, see ; ; ; . He is probably not a secretary in the same way as Tertius, see . Nor is he likely to be a co-author; rather, he is included as a witness to show that Paul is not entirely alone in these claims, see ; .]To the church of God (Gk. ekklesia) in Corinth and all the saints throughout Achaia. [Corinth was the capital of the Roman province of Achaia in southern Greece.]
[The only thing that separates the churches in the New Testament is geographical location. The believers in one place, even if they met in different homes, are always referred to as one entity.] 2Grace to you and peace from God our Father and the Lord Jesus the Anointed One (Messiah, Christ).Thanksgiving for God's care
[Paul's opening greeting is a classic Jewish blessing. However, he identifies God as the Father of Jesus. God is no longer just the Father of Israel. Through Jesus, everyone, both Jews and Greeks, has access to the Father, see . Jesus is the greatest blessing that God has given to humanity, see . Paul uses the Greek word paraklesis (which can be translated as encouragement, exhortation, admonition, help, courage, and comfort) 29 times in this letter. Here in the introduction alone (verses 3-11), the word appears ten times. God motivates and accompanies those who encounter difficulties in a very personal way.] 3Blessed be our Lord Jesus the Anointed One (Messiah, Christ) God and Father,
the Father of mercy [who has sympathy and compassion – the Greek word oiktirmos is in the plural] and the God of all encouragement [the source of all courage and comfort], 4he who [constantly] encourages [comes to our side and helps] us in all our distress (our suffering and oppression),
so that we may encourage (help, comfort) those who are in all kinds of distress
through the encouragement with which we ourselves are encouraged by God. 5For just as the sufferings of the Anointed One (Christ) overflow to us, so also our encouragement (help, comfort) overflows through Jesus. 6If we are severely pressed (persecuted, suffer), it is for your encouragement and deliverance (salvation). If we receive encouragement (help, comfort), it is for your encouragement. It works in you when you endure the same suffering that we endure with perseverance (steadfastness, patience). 7Our hope for you is completely firm, because we know that just as you share in our sufferings, you also share in our encouragement (help, comfort). 8Dear brothers and sisters in faith, I do not want you to be ignorant of the affliction we endured in [the province] Asia [present-day western Turkey, where Ephesus was the capital], how we were so overwhelmed (pressed), far beyond our strength, that we even despaired of life (there was no way out). 9Yes, it felt as if we had been given a death sentence. This was so that we would not trust in ourselves, but in God who raises the dead. 10He saved us (drew us to himself) from such a terrible death, and he will save us again. We have put our hope in him, that he will continue to save us, 11while you also help us (work together with us) through your prayers. The result will be many [happy] faces thanking God for the grace (favor, gift) [power] we receive, because many have prayed for us.PAUL EXPLAINS HIS MINISTRY (1:12-7:16)
Honesty and openness
[Paul uses the word "pride" 29 times in this letter, more than in all his other letters combined. The word often has a negative connotation, but Paul's understanding is based on , which he partially quotes in . Boasting about one's own human achievements is wrong; on the other hand, pride in what God has done is something good.] 12This is our pride (what we boast about), and we can say with a clear conscience (the testimony of our conscience is): here in the world, and especially toward you [in Corinth], we have conducted ourselves in a holy and pure manner before God and have not been led by worldly wisdom but by God's grace (power, favor). 13What we write to you is nothing more than what you read and can understand. [There are no hidden secrets.] I hope that you will finally understand 14what you have already partially understood about us: that we are your pride, just as you are ours, on the day of the Lord Jesus [the day of judgment, when Jesus returns to judge the world].Paul defends his changed travel plans
[After Paul's first visit to Corinth, he expresses his desire to return to them, but adds "if the Lord wills," see ; . Paul's visit is delayed, and his opponents accuse him of being unreliable. Paul now explains in the first chapter of the letter that the change in travel plans is not due to chance or sudden whims on his part, but to his love and concern for them. He wants them to have time to sort out the serious problems that existed there before he personally comes to them, see .] 15Fully convinced of this [that the Corinthians were happy about Paul and did not question his sincerity], I thought I would come to you first, so that you might then receive the blessing of a second visit. 16I planned [that was my original plan] to visit you on my way to Macedonia, and then [again on my way back] from Macedonia to come to you, so that you could help me on my journey to Judea. [Presumably help with accommodation and prayer before the journey, rather than financial support, see .] 17When I thought [of coming to you] and expressed my plans, was it just a frivolous whim? Or do I make my decisions according to the flesh (in a worldly way) so that I [at the same time] say "yes, yes" and "no, no"? 18As God is faithful and means what he says, our words to you have not been "yes and no." [We have not said "yes, we will come," but actually meant "no, we will not come."] 19For the Son of God, Jesus the Anointed One (Messiah, Christ), who was preached to you by me, Silvanus [the same man who in is called Silas], and Timothy, was not both yes and no; in him there is only a yes. 20All of God's promises have their yes [answer] in him [Jesus]. When we say our "amen" (yes, let it be done), we give glory to God through him. 21It is God who continually strengthens both you and us in [our relationship with] the Anointed One (Messiah, Christ) (making it more grounded and rooted), and who has anointed us [given us spiritual gifts]. 22He has also set his seal upon us and given us the Spirit as a deposit in our hearts. [The Spirit is likened to an advance payment that guarantees that the full capital will be paid, which is eternal glory.]The reason for the missed visit
23I call God to witness over my soul that it is to spare you that I have not yet come to Corinth. 24Not that we are masters over your faith, but we are fellow workers for your joy, since you stand firm in the faith.
21For I had decided not to come and cause you grief again. [The text suggests that Paul made a brief "painful" visit after the first visit described in . He also writes that he is prepared to come "a third time," which suggests that there was a second visit, see .] 2For if I make you sad, who can make me glad but the one I have made sad? [Paul had a genuine love for the church.] 3I wrote as I did [in a previous letter, probably a "letter of tears" written after 1 Corinthians] so that I would not have to come and be grieved by those who would give me joy, for I trusted that my joy is the joy of all of you. 4[Paul was not happy about having to deal with the church in Corinth.] It was in deep distress (with much pain and sorrow), with anguish in my heart and with many tears, that I wrote to you. I did not want to make you sad, but my goal was for you to understand the overflowing love [which is selfless and generous] that I always have for you. [Paul gives four reasons for his letter: To bring joy, see . To show his love, see ; ; ; . To test their faithfulness, see . To show how much he cares for them, see .]Forgiveness for the sinner
5If a certain person [the man who lived with his father's wife, see ] has caused grief, he has not grieved me, but to some extent all of you, not to say (burden you) too much. [This sin affected not only himself but the whole church, see .] 6The punishment (warning) he has received from the majority is sufficient. [The vast majority of the members of the church in Corinth had followed Paul's advice and distanced themselves from the man and his actions, see . The goal is always restoration, see . Paul's clarity and strict correction in love had produced results. The man had repented.] 7Now you must forgive and comfort (encourage, give new courage to) him so that he does not perish (drown) in his deep sorrow. 8Therefore, I now urge you to give him proof of [restoration and] your love [which is forgiving, unselfish, and generous]. [In all forgiveness, two steps are required for complete restoration. Our role model, Jesus, forgave us while we were still sinners, see , but the relationship with him is only restored when that forgiveness is accepted. In the same way, we must forgive those who have sinned against us, see . Forgiveness is the first step that frees us from bitterness and hatred. However, the relationship cannot be fully restored until the other party has repented. Rebuke, forgiveness, and restoration belong together, see .] 9When I wrote to you, it was also to see if you would pass the test and be obedient in everything [even in difficult matters]. 10Whom you forgive, I also forgive. [Paul shows that forgiveness is an act of will.] What I have forgiven, if I had anything to forgive, I have done before the face of the Anointed One (Christ) for your sake, 11so that we may not be outwitted (robbed) by Satan. We know his intentions (plans, purposes). [Satan's plan is division. Bitterness and unforgiveness are one of the most common ways the devil deceives and gains entry into people's lives, see ; ; ; ; . Satan's plan was to steal a brother from the church. Both an unwillingness to repent and an unwillingness to restore the one who repented benefit the devil.]The journey to Corinth via Macedonia
[Paul returns to the subject in , where he explains his changed travel plans. He has traveled north to Troas to wait for Titus, who was on his way back from Corinth. Just as in Athens, Paul could not just sit still; he began to preach, see . Troas is a coastal city on the Aegean Sea, in present-day northwestern Turkey. The city had been named after Alexander the Great and was actually called Alexandria, but in order not to be confused with the fifteen other cities with the same name, it came to be called Alexandria Troas, or simply Troas. The reason for the name was that it was located near the city of Troy, which Homer wrote about in the Iliad and the Odyssey. Paul had been here on his second missionary journey, see .] 12When I came to Troas because of the gospel (the good news) of the Anointed One (Messiah, Christ), a door had been opened for me by the Lord there. 13Nevertheless, I had no peace in my spirit because I did not find my brother Titus there. [Titus had probably brought a collected gift with him, and Paul may have been worried that he had been robbed.] So I said goodbye to them and went to Macedonia. [Titus had been in Corinth and was on his way back by land via Macedonia. Paul could not wait to meet him and get an update on the situation in the church. Paul travels to northern Greece, where Titus soon meets him with a joyful report, see .]God's triumphal procession
[Paul now uses a military analogy in which a victorious general returns home and marches in a triumphal procession through his hometown.] 14But we thank God,
who always leads us in triumphal procession in Christ
and through us spreads the fragrance of the knowledge of him everywhere.
15We are the fragrance of the Anointed One (Christ) to God
among those who are being saved
and among those who are perishing:
16to some, a fragrance of death leading to death,
to others, a fragrance of life leading to life.
Who is qualified (capable, sufficient for this ministry)? [The answer is given in : it is not by our own strength but through God's Spirit!] [Our thoughts turn to the greatest military commander of all time – Alexander the Great of Macedonia, who three hundred years earlier had created the largest empire in world history from this very area. The Greek word for triumph, thriambeuo, describes the triumphal procession in which the general walks first, followed by priests carrying censers with fragrant incense. The captured enemy king walks behind in chains, completely stripped of his weapons. In the same way, the gospel has triumphed over death and publicly shown that it no longer has any power over Jesus! For those who are saved, it is a sweet aroma that leads to life, while for opponents it is a smell that leads to death.] 17We are not like many others [false apostles, see ], who sell God's word for their own gain. [The word describes a seller offering his daily goods at the market. The word has a negative connotation and suggests both greed and large differences. Truth is not highly valued, and exaggerations and lies are used freely. Paul does not deny that a preacher should be paid; he argues for this in . The problem is if there are impure motives.] No, in the Anointed One (Christ), we preach with a pure mind before God what comes from God.The Corinthians are Paul's letter of recommendation!
31Must we recommend ourselves again (present our merits)?
Do we, like some others [false apostles, see ], need letters of recommendation to you or from you? [Letters of recommendation were not uncommon. Some examples in the New Testament are: Apollos, Acts 18:27; Timothy, 1 Cor. 16:10; Phoebe, Rom. 16:1; John Mark, Colossians 4:10; Titus, 2 Cor. 8:22. Paul is saddened that his relationship with some in Corinth has deteriorated to such an extent that he would need letters of recommendation from a third party. After all, he had been involved in bringing many of the Corinthians to faith!] 2No, you are our letter (message), written in our hearts, known and read by all people. 3It is clear that you are a letter from the Anointed One (a Christ letter) written through our ministry, not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of flesh in your hearts.God has equipped us for service
4Such confidence we have in God through the Anointed One (Messiah, Christ), 5not that we are qualified (capable) on our own to claim that anything comes from ourselves. Instead, our ability (qualification) comes from God, 6who has qualified (equipped) us to be servants of a completely new (better) covenant [salvation through Jesus], not servants of the letter [written in the law], but servants of the Spirit, for the letter [in the law] kills, but the Spirit gives life.The old and the new ministry
7If now the ministry (office, teaching system, order) of death – which was based on letters carved on stone tablets – came in such glory (splendor, honor, magnificence) that the sons (children) of Israel could not look at Moses' face because of its fleeting radiance [divine presence] that disappeared, 8how much greater glory (atmosphere of saturated divine presence) should not the ministry (office) of the Spirit have! 9For if the [Old Testament] ministry that brought condemnation had glory, how much more does the [New Testament] ministry that brings righteousness (an acquittal, a life that results in righteous deeds) overflow with glory! 10Indeed, what appeared to have glory [the original ministry, which Moses' face radiated] has no glory at all in comparison with the overwhelming glory [the light of the renewed covenant that Jesus' face radiates]. 11For if that [old] which is now in the process of ceasing [through the preaching of the gospel] had glory, how much greater is the glory that remains (is permanent)? 12Since we have such a (truly have this) hope [have a confident expectation of this kind], we are very bold (we use great boldness) [we speak freely, act openly and sincerely] 13and do not do as (just as) Moses, who put a veil over his face so that the sons (children) of Israel would not see (observe) the end of that which [faded away and completely] disappeared []. 14But their minds were hardened (became hard) [they lost the ability to understand], for even today the same veil remains when reading [when each person at the lecture personally reconnects and immerses themselves in] the texts of the old covenant, and it is not lifted, because it [first] disappears in the Anointed One (Messiah, Christ). 15Yes, even today a veil lies over their hearts when Moses is read [when one reads from the five books of Moses – the Torah], 16but when [and if] one returns (would repent) to the Lord, the veil [the full veil covering the face] is removed. 17And the Lord is the Spirit, and where the Spirit of the Lord is [present], there is freedom. 18And all of us who have had the veil removed from our faces [now] reflect the glory of the Lord (see – behold for ourselves – the glory of the Lord as in a mirror), we are transformed (undergo a metamorphosis) [] into one and the same image (reflection, mirror image) [in his likeness] – from glory to glory – which in this very way (in this very manner) comes from the Lord, [who is] the Spirit.No secrets in our ministry
41Therefore, since we have this ministry (this office – Gk. diakonia) through the mercy of God, we do not give up (we do not lose heart, we are not discouraged). 2We have renounced all secrecy and shameful practices; we do not use tricks [the same word is used for Satan's cunning in ], we do not falsify (distort) God's word. Instead, we openly present the truth and commend ourselves to God's conscience in every person. [Unlike false teachers with dishonest methods, see 2 Cor. 2:17; 3:1; 11:13-15.] 3Even though our gospel is veiled [as if covered with a veil that prevents people from understanding the good news], it is veiled only to those who are perishing [who have a veil over their hearts, see ]. 4The god of this age [the devil] has blinded the minds (thoughts) of those who do not believe, so that they cannot see the gospel's (clear, shining) light about the glory of the Anointed One (Messiah, Christ), the image of God. 5We do not preach ourselves, but Jesus the Anointed One. He is Lord, and we are your servants (serfs, who have voluntarily sold ourselves as slaves) for Jesus' sake. 6For [the same] God, who [in the beginning, in , see also ; ; ] said, "Light shall shine out of darkness," has caused light to shine in our hearts, so that the knowledge of (a personal experience of) God's glory, which shines from (can be seen in) the face of Jesus the Anointed One (Christ), may shine forth (spread its light).God's power becomes visible in earthly vessels
7But we have this treasure [the light that shines in the heart – to personally know Jesus] in [fragile human] clay vessels, so that it may be clear that the overwhelming (enormous) power comes from God and not from ourselves.
[The human body, the outer man, is likened to fragile clay vessels, see , ; . The body ages and breaks down. Believers are exposed to intense external pressure, as described in verses 8-9, but God has chosen to reveal His glory through ordinary people, as illustrated by Gideon's story of the clay jars with the torches inside, see , . In contrast to simple clay pots are ornate, precious vessels of metal, see .] 8We are hard pressed on every side (there are problems in every area),
but we are not crushed (we have room, there is a way out).
We are perplexed (can find no way out, have no resources),
but we are not hopeless (there is hope).
9We are persecuted (hunted by enemies),
but not abandoned (not left to their power).
We are struck down,
but not killed (knocked out, lost). 10We always carry the death of the Lord Jesus in our bodies (we are constantly threatened with death in the same way that Jesus was). This is so that the life of Jesus may also be revealed in our bodies. 11Yes, we who live are constantly delivered to death for Jesus' sake, so that the life of Jesus may also be revealed in our mortal bodies (flesh). 12So death works in us, but life works in you. 13Yet we have the same spirit of faith, as it is written: "I believed,
therefore I spoke." []
We also believe, and therefore we speak [therefore we preach the gospel – the good news]. 14We [speak because we] know that he who raised the Lord Jesus will raise us up with Jesus and bring us to stand with you [believers in Corinth]. 15Everything [my suffering] is for your sake, so that grace (God's power, favor) may reach more and more people and cause thanksgiving to overflow to the glory of God.An eternal perspective
16
Human beings consist of both an inner and an outer person.
18We do not see (focus on) [either now or in the future] what is visible [can be seen physically], but what is invisible. For what is visible is temporary (transient, short-lived; for a certain time), but what is invisible is eternal (the things that are invisible are eternal). 51For we [all believers] know (with certainty) that if our earthly tent [which is a picture of our body being temporary] is torn down, we have a [permanent] building from God, an eternal dwelling in heaven that is not made by human hands.
2Therefore, we sigh in our tent and long to put on our heavenly dwelling, 3for once we are clothed in it, we will not stand there naked. 4Yes, we who live in this tent sigh heavily. We do not want to be undressed, but clothed, so that what is mortal may be swallowed up by life. 5And the one who has prepared us for this is God, who has given us the Spirit as a guarantee.
6[Verses 6-8 form a chiasm where the central word is "walk," framed by away/away, the body, and home.]
Therefore, we are always of good courage (bold) [even during trials].
We know that as long as we are at home in the body, we are away from the Lord. 7For in (through, by) faith
we walk [we live our lives here on earth],
not in (through, by) what we see (the outward appearance that is visible and has taken shape). 8But we are still of good courage (bold)
and would rather move away from the body and be at home with the Lord.
9Therefore, we make it our goal to please him, whether we are at home or away. 10We must all appear before the judgment seat of Christ, so that each one may receive what he has done in this life, whether good or evil.The message
11So we know what it means to fear (revere, respect) the Lord, and that is why we try to win people over. For God knows what kind of people we are, and I hope that your consciences know it too. 12We do not want to commend ourselves to you again, but we want to give you an opportunity to be proud of us. Then you will have something to say to those who boast about outward appearances and not about what is in the heart. 13If we have been out of our minds, it was for God. If we are sane and collected, it is for you. 14[Paul now explains the reason why he has given his whole life to serving God.] It is the love of the Anointed One (Christ) that motivates us (his selfless, giving love presses in on us from all sides and leaves us no other choice), because we have understood that if one has died in place of all, then all have died. [Those who have accepted Jesus have died to sin, to themselves, and to their own plans in order to live in Jesus, see .] 15He died for all so that those who live should no longer live for themselves, but for him who died for them and rose [from the dead]. 16Therefore, I no longer judge anyone from a human point of view (according to the flesh). Even though we also perceived the Anointed One (Messiah, Christ) from such a human point of view (the flesh) [before salvation], I no longer do so. 17Therefore, if anyone is in the Anointed One (Messiah, Christ) – [he/she is] a new creation! The old (the things that were from the beginning) [all that was before] is past (gone; has passed away). Behold, something [completely] new has come (happened; new things have come into being) [all has become new]! [The phrase "a new creation" lacks a pronoun in Greek and could therefore refer both to the greater eschatological shift after Jesus' death and resurrection () and to the personal shift that occurs when someone repents. The Greek adjectives (in the plural) archaia (old, original) and kaina (new; previously unknown) can be used about people, things, times, conditions, and circumstances. When a person is "in the Anointed One," it means that she is born again and clothed in the righteousness of Jesus. Her spirit has received life and fellowship with the Spirit of God, who brings her before the Father.] 18All this comes [is a gift] from God, who through Jesus the Anointed One (Messiah, Christ) reconciled (restored) us to himself [enabled us to have peace with God] and gave us the ministry of reconciliation (office – Gk. diakonia). 19It was God [personally] who in the Anointed One reconciled (restored) the world to himself. He did not hold people accountable for their transgressions, and he entrusted us with the message of this reconciliation. 20Now we are ambassadors for the Anointed One (Messiah, Christ) [who represents Jesus' kingdom], as though God were inviting (encouraging, exhorting) through us. We implore you on behalf of the Anointed One (Christ): Be reconciled to God (take advantage of the grace of being restored to God). 21He who did not know [through his own personal experience] what sin was, he made him [God made him one with] sin for our sake, so that we might become [one with] God's righteousness in him. [; ; ] 61As [God's] co-workers, we also urge (encourage) you not to throw away God's grace (let God's favor be of no use). 2For he says: "I have heard (listened and responded) you at just the right time,
and on the day of deliverance [when you were besieged by hostile enemies], I helped you (I rushed to your aid)." []
Now is the right time [when you are welcomed and accepted by God], now is the day of deliverance.Christian service
3We do not want in any way to cause offense (put obstacles in the way) to anyone [cause anyone to stumble and fall], so that the ministry [the practical actions that help the congregation] will not be discredited (become defiled). 4Instead, we want to show in everything [in all areas] that we are (show ourselves to be "standing together" as) God's servants: 1. Ministry is persevering in suffering With great perseverance (steadfastness),
in suffering (distress, oppression, problems),
in distress (extremely difficult circumstances),
in anxiety (cramped conditions, restrictions, difficulties – "narrow passages, small crowded areas"),
5in abuse (under blows and beatings),
in captivity,
in riots (disturbances, tumult) [political instability],
in exhaustion (physical and mental fatigue from hard physical labor),
in night watches (vigils),
in fasting. 2. Characteristics of the service – how it is performed 6In purity (blameless virtue and integrity),
in knowledge (insight based on personal experience),
in patience (endurance, long-suffering, forbearance, tolerance, gentleness),
in kindness (goodness) [by meeting real needs in God's way]
in the Holy Spirit,
in sincere (unfeigned, genuine) love [which is unselfish, giving, and righteous],
7in the word of truth (message) [a proclamation according to God's word],
in the power of God (ability) [with the capacity that God has, see ]. Contrasts of Service With the right and left weapons of righteousness [the sword for attack and the shield for defense, see ; ; – a righteous life is the best weapon for both attack and defense],
8through [times of] honor
and dishonor,
through [times of] slander (calumny; bad reputation)
and reputation (praise; good reputation),
as deceitful [wandering deceivers – false teachers – who roam about and exploit others]
and yet true (truthful, authentic),
9unknown [ignored, without any references],
and yet recognized (well-known) [shown gratitude, understanding, and appreciation],
as dying [like some who are dying],
and yet – behold, we live,
as disciplined,
and yet not to death (executed),
10as sorrowful,
yet always (constantly, unceasingly) rejoicing [in grace, see ; ],
as poor,
yet making many rich,
having nothing,
yet possessing everything.
11We have spoken openly (honestly, frankly) to you [we have told you the truth without hiding anything from you], Corinthians. Our hearts are wide open (have expanded even wider with sympathy and understanding for your situation). [This is the only time in the letter that Paul directly addresses the Corinthians. It reinforces his strong feelings for them.] 12You have a great place [in our hearts], but your hearts are cramped. 13Do as we do – now I am speaking to children – and open your hearts as well.Do not be yoked together with unbelievers
14Do not be yoked together with unbelievers. [Paul is probably referring to Deut. 22:10, which says not to plow with an ox and a donkey together. This is one of several practical examples that illustrate the Israelites' distance from other peoples and their evil habits. The image describes something that does not pull evenly; a Christian should not enter into a close relationship and cooperation with an unbeliever. Marriage is one area where this principle applies; see also . Another is partnership in the business world. Now follow five questions, all of which have the obvious answer "none/nothing."]
What does righteousness
have to do with unrighteousness,
or what does light
have in common with darkness?
15What unity (harmony, agreement) does the Anointed One (Messiah, Christ)
have with Beliar [Jewish name for Satan, literally "the worthless one"],
or what can the believer
share with the unbeliever?
16What fellowship can there be between the temple of God
and idols (images) []?
We are the temple of the living God, for God has said: "I will dwell with them and walk among them
and be their God,
and they shall be my people." [; ; ]
17Therefore, says the Lord: "Go out from among them and be separate,
and touch no unclean thing.
Then I will receive you." [; ]
18I will be your Father,
and you will be my sons and daughters,
says the Lord Almighty." [] [Paul continues with the image of the church as God's temple, see . Just as the temple has purification ceremonies, see , believers have a responsibility to sanctify their lives from that which defiles them. These rituals in the older covenant are shadows of repentance, and Paul applies this principle to Christian life. Even though the rites are not observed in the same way in the New Testament, the spiritual truth remains.] 71Now that we have these promises [from the Old Testament, that we are God's temple], my beloved, let us purify ourselves from everything that defiles body (flesh) and spirit and complete our sanctification in the fear (reverent worship) of God.
[Those who revere and respect God do not take sin and evil lightly, see also ; . What defiles the body are external actions such as sexual sins, drunkenness, and abuse of the tongue, see . What defiles a person's inner being are evil thoughts, pride, and false teachings, see .]Joy over the conversion of the congregation
2Give us room in (open) your hearts. [The theme of mutual love from is taken up again.] We have not wronged anyone, harmed anyone, or taken advantage of anyone. 3I am not saying this to condemn you. I have already said that you have a place in our hearts so that we both die and live together. 4I have great confidence in you; I am very proud of you. I am filled with comfort and have joy in abundance in the midst of all our distress.Good news through Titus
5When we came to Macedonia [], we had no rest. We were pressed on every side, externally by conflicts and internally by anxiety. 6But God, who comforts the downcast, comforted us through the arrival of Titus []. 7We were encouraged not only by his arrival (presence) but also by the comfort he received from you. He told us about your longing [to see Paul again], your lamentation [sorrow over how they had treated Paul during his last visit, see ; ], and your zeal for my welfare, and I rejoiced even more.Sorrow that leads to repentance
8For even though I made you sad (grieved) with my letter, I do not regret it. [May refer to 1 Cor. 5:1-13, where Paul confronts them for allowing an incestuous relationship in the midst of the congregation, see . It could also be another letter, perhaps the "letter of tears" referred to in .] At first I regretted it, because I realize that the letter grieved you, at least for a time. 9But now I am glad, not because you were grieved (sad), but because your grief led to repentance (a changed mindset). You were grieved in the way God wanted, and therefore were not harmed by what we did. 10For the sorrow (grief) that is according to God's will (literally: according to God) produces repentance [a changed mindset that leads] to salvation (deliverance/liberation) that one does not regret. But the sorrow of the world [when one mourns the punishment that sin brings, instead of feeling sorrow for having sinned] brings about (produces) [on the other hand, a definite and final] death. [Sorrow, grief, and tears are not virtues in themselves. The sorrow of the world is self-centered and mourns something it wants for itself. It thinks neither of God nor of other people who have been harmed, and it leads to self-pity, hopelessness, despair, and ultimately to death. An example is the merchants who mourn that they can no longer sell human slaves when Babylon is punished, see , . The sorrow that God allows a person to experience, on the other hand, leads to repentance, atonement for sins, and a renewed desire to live for God.] 11Think how much good has come from God allowing you to feel sorrow: What devotion (zeal) it has brought among you [unlike your previous apathy].
What defense [Gk. apologia – how they now argue against sin].
What indignation [over sin, and that you allowed it to continue].
What fear [of God and perhaps that Paul would visit them].
What longing [for God, a visit from Paul, and that sin would be confronted].
What eagerness [for God's glory and the sinner's restoration].
What punishment [dealt with the sin].
In every way, you have shown that you are innocent in this matter. 12When I wrote to you, it was not with regard to the man who had done wrong [the son who had entered into a relationship with his father's wife, see ] or with regard to the man who had suffered [his father], but so that it would be clear to you before God how eagerly (devotedly) you care for us.Titus encouraged
13Therefore, we have been encouraged. And not only that, but in addition to our own encouragement, we had the even greater joy of seeing Titus so happy, because his spirit has been renewed (strengthened) through you. 14If I have praised you to him, I have not been ashamed of it. No, just as everything we have said to you is true, so also our praise to Titus has proved to be true. 15His heart now beats even warmer for you as he remembers how you all obeyed [the advice he gave] and how you received him with respect and reverence. 16I rejoice because I can now trust you (be bold and courageous) in everything.COLLECTION FOR JERUSALEM (chapters 8-9)
Good examples of generous giving
81We want to tell you, brothers and sisters in the faith, what grace (power, favor) God has given the churches [here] in Macedonia [where Paul is when he writes this letter]. [The first time Paul had come to Macedonia, in present-day northern Greece, was during his second missionary journey, see . He cites the churches in the cities of Philippi, Thessalonica, and Berea as good examples of generous giving churches. Paul probably had the church in Phil. in mind, see .] 2Despite their many hardships, their overflowing joy and deep poverty have made them abundantly rich in sincere devotion. 3I can personally attest that they have given according to their ability, yes, beyond their ability, and completely voluntarily (spontaneously, entirely on their own initiative). 4They eagerly pleaded and begged us for the privilege of sharing in the common support of the saints (God's people). 5They gave not only what we had hoped for, but they gave themselves, first and foremost to the Lord, and then to us according to God's will. 6Therefore, we asked Titus, who had already begun the collection, to complete this gift of love among you. [Titus had begun the collection when he was in Corinth, see .] 7In the same way that you abound in everything:
in faith [],
and speech [such as tongues, prophecy, see ]
and knowledge [understanding of spiritual matters, see ],
with all
devotion [zeal for doing what is good]
and love that you have for us,
make sure that you also abound in this grace [financial gift].
[Paul lists six gifts divided into two groups of three:
faith, speech, knowledge;
devotion, love, grace.
Each group begins with the Greek word pas, which is translated "in all" or "with all."] 8I am not saying this as a command, but to test the sincerity of your love [which is selfless and generous] when others show such zeal. 9You know (have experienced for yourselves) the grace (undeserved favor, gift, power, and blessing) of our Lord Jesus the Anointed One (Christ): He who was rich,
became poor (utterly destitute) for your sake,
so that you might become rich
through his poverty. [See also .]
Advice to complete the collection you started
[The church in Jerusalem was suffering from famine. The Christians in Corinth had started a collection, but false teachers had accused Paul of not being honest with money, see , so the collection came to a halt. When Paul now brings this up in his letter, he is careful not to give a "command." Instead, he urges them in this matter and gives them "advice" so that they can give joyfully without reluctance or compulsion, see .] 10Last year, you were the first to want to do something, and you began the collection [for the church in Jerusalem]. 11Now complete what you have begun, so that your enthusiastic start corresponds and agrees with your ability (the capacity you have).The principle of giving – balance
12For if the will (zeal, determination) is there, the gift is welcome (accepted) based on the assets someone has, not on what he does not have. [Paul urges the general principle of proportional giving; at the same time, he praises the Macedonians who sacrificed and gave beyond their ability.] 13For it is not intended that others should be relieved [of their responsibility] and you should be burdened (pressured, face difficulties), but that there should be balance. 14Right now, your abundance will meet their needs, and another time, their abundance will meet your needs. In this way, there will be an equalization, 15for it is written: "Those who gathered much [manna] had nothing left over,
and those who gathered little had no shortage." []
Three brothers come and prepare the collection
16We thank God who has awakened the same zeal (enthusiasm) for you in Titus' heart. 17He listened to our appeal and became so eager that he set out to you of his own free will. [Titus, who was a Greek from Antioch in Syria, had traveled with Paul and Barnabas, see . He has just arrived from Corinth and met Paul with good news, see . He is now on his way back to Corinth and is probably also the one who is bringing this letter. Titus is the one who has primary responsibility for the collection, and two brothers are traveling with him. The first is called "a brother" and the second "our brother." This suggests that the first came from another region, while the second was known to the believers in Macedonia, where Paul was when he wrote this letter. Paul's statement in suggests that neither of these brothers was from Macedonia. The fact that they are not named may be to protect their identity and prevent unnecessary risks of robbery. The letters were read aloud and outsiders heard this, see .] 18We have sent with him the brother who is praised by all the churches for his work in the gospel ministry. [He was a well-known evangelist.] 19And not only that, but he has also been chosen by the churches to accompany us on our journey with the gift we are bringing to the Lord, as a token of our goodwill. [Those who traveled with Paul were Luke, Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, and Trophimus, see . It is likely that the unnamed brother is one of these.] 20In this way, we avoid criticism of how we distribute the generous gift. 21For we are careful to do what is right, not only before the Lord but also before men. 22Together with them, we have sent our brother [the third person accompanying Titus back to Corinth, perhaps Tychicus]. He has been tested many times and in many ways and has been found faithful, especially now that he has such great confidence in you. 23As for Titus [if there are any questions about him], he is my friend and co-worker in the work for you. As for the brothers [if there are any questions about the two brothers], they are the messengers (apostles, ambassadors) of the churches to the glory of the Anointed One (Christ) (who makes Jesus known, reflects him, see also ). [The two brothers traveling with Titus are included as credible witnesses. There is transparency and openness with the collected funds, so that everything is done correctly.] 24Now give them proof of your love before the churches and that we were right in praising you before them.
91As for the aid to the saints [the believers in Jerusalem], I really don't need to write to you. [Literally, the sentence begins with "to begin with," which ties this verse to the previous one. Paul now explains why he boasted to other churches about the love and generosity of the Corinthians, see .] 2I know how willing you [Corinthians] are, and I often praise you to the Macedonians [in present-day northern Greece], telling them that Achaia [the Roman province in southern Greece] has been ready since last year. Your zeal (enthusiasm) has spurred (in a positive sense, provoked) most of them. 3Nevertheless, I am sending the brothers so that our praise of you in this mattershould not prove to be empty talk and so that you will be prepared, as I have already mentioned. 4Otherwise, we – not to mention you – will be embarrassed when the Macedonians who are coming with me [on Paul's third trip to Corinth, see 2 Cor. 13:1] see that you are unprepared despite our confidence in you. 5Therefore, I thought it necessary to ask the brothers [Titus and the two brothers, see 2 Cor. 8:16-24] to travel to you and prepare your promised gift, so that it may be ready as a gift and not as a demand.The blessings of giving
6Furthermore, [Scripture says] this: Whoever sows sparingly
will also reap sparingly,
and whoever sows bountifully [according to the principle of blessings]
will also [according to the principle of blessings] reap bountifully.
7Each one [shall sow, i.e., give] exactly [as much] as he has determined (proposed; presented) in his heart (literally: in the heart), not out of reluctance (reluctance) or compulsion [as something obligatory], for God loves (prefers) a cheerful (willing, contented; well-disposed) giver.
[Here Paul quotes freely from the second part of in the Greek translation Septuagint, which reads: "God loves a cheerful man and a giver." The principle of sowing and reaping and the blessings of giving are also found in and . Paul's summary of this "law" has sometimes been reduced to a clever investment strategy where, by giving a lot, one expects a greater blessing in return in order to live well for oneself. If that is the driving force, the result will only be even deeper spiritual poverty. Paul makes it clear that God wants to see all His children's needs met. The Lord rewards generosity by enabling even more generosity.] 8And God is able (has the power; is also mighty) to let all grace (every kind of favor) overflow to [reach and surround] you, so that you always have enough (sufficient amount – Gk. autarkeia) of everything and can overflow to [reach and surround] every good work (every good deed). [, ] [In Stoic philosophy, autarkeia was used to mean being self-sufficient and thus independent of other people. Paul uses the word in the sense of having enough of everything to be able to give to others (and thus make people dependent on each other). This is reinforced by the fact that the verb perisseuo – whose meaning is to overflow around – appears both before and after the Greek word for sufficient quantity. The fact that the adjective pas (all, everything, every) appears four times in the verse shows that Paul really wants to emphasize that God, in his care, both can and wants to let his abundance reach us on all sides – so that there is more than enough and there is left over to share.] 9Just as it is written: "He [the righteous] scatters (is generous, sows abundantly), he gives to the poor,
his righteousness (his deeds of justice, compassion, and goodness) endures forever." []
10He [God] who gives seed to the sower and bread to eat, will also give and multiply (multiply) your store of seed [what you give from] and let the harvest of righteousness grow [bear fruit that shows itself in goodness, kindness, and generosity]. 11Then you will be rich in everything and can be generous in everything, and it will stir up gratitude to God when we give the gift.The result—God is glorified
12The help you give in this collection not only meets the needs of the saints, but also bears rich fruit through many thanksgivings to God (many people thanking God). 13When you show your sincerity through this help, they praise God for your obedience to your confession of the gospel of the Anointed One (Christ) and for your kindness in sharing fellowship with them and with everyone. 14They will also pray for you and long for you because of God's overwhelming grace toward you. 15[Paul bursts into praise:] Thanks be to God for his indescribably rich gift! [Words are completely inadequate to describe God's gift – that his Son came to earth.]PAUL DEFENDS HIS MINISTRY (chapters 10-13)
An appeal
[After a lengthy teaching on giving, in which he urges the Corinthians to renew their zeal for the collection for the believers in Jerusalem, Paul addresses his own role as an apostle. Paul begins this passage with authority and clarity. He has been accused by false apostles of being bold when writing letters from a distance, but cowardly when in person, see . Now, in the last chapter of the letter, he responds to that criticism.] 101I, Paul, appeal personally to the gentleness and kindness of the Anointed One (Christ), I who [according to some, see ] am so "humble" when I meet you face to face, but "bold" when I am far away [and write my letters]. 2I implore you [the strongest word for appeal], that when I come [to you Corinthians], I will not have to be so bold and decisive toward those who think that we walk according to the flesh (live according to the ways of the world, have human motives). 3For even though we live in the world (walk in the flesh), we do not fight in the ways of the world (do not fight according to the flesh with human weapons). 4For our weapons are not carnal [of this world], but powerful (strong) before God to break down (tear down) strongholds. 5We tear down [with our weapons of warfare we demolish] strongholds (reasoning, calculations, speculations, arguments) and every high wall (all loftiness) that rises up [little by little, more and more] against the knowledge of God (God's knowledge) – and we lead every thought captive into obedience to the Anointed One (Messiah – literally: into/to the obedience of Christ). [The image that is painted is that of a Roman soldier who is forced to draw his sword to make an unyielding prisoner obey. The battlefield is the mind, where thoughts and reasoning that are contrary to God's word must be taken captive and surrendered to Jesus, our Commander. In the next verse, Paul continues to use military terms.] 6We are ready to punish all disobedience once your obedience [as a church] is complete.False apostles
[Until now, Paul has mostly mentioned in passing that there are opponents to him in Corinth, see . Now he addresses these false apostles. We understand that they were Jews who preached a false gospel, see , .] 7See what is happening right in front of you (what is completely obvious)! [The phrase can also be translated as "You only see what is on the surface" and refer to the false apostles' eloquence and rhetoric.] If anyone is convinced that he belongs to the Anointed One (Messiah, Christ), then he should realize that we belong to the Anointed One just as much as he does. 8Yes, even if I were to be even bolder with the authority that the Lord has given us to build you up, not to tear you down, I would not need to be ashamed. 9I do not want to seem as if I am trying to frighten you with my letters. 10He [probably referring to the leader of the opposition to Paul in Corinth] says, "His letters are weighty and powerful [see ],
but when he comes in person, he is weak (his physical appearance and presentation are not impressive)
and people despise his words." [There are extra-biblical sources from the 200s that describe Paul as short, bald, with large eyebrows. However, we cannot know what he looked like. In comparing Paul and Barnabas, it can be interpreted that Barnabas was more appealing, as he was likened to Zeus, the greatest god, and that Paul was his spokesman, see . In ancient rhetoric, attractive appearance was considered as important as speech. The Greek-Roman Stoic philosopher Epictetus writes about this in "The Art of Living" around 125 AD.]
11Those who say this should know that we are as we are in word, in our letters written from afar, so also are we in deed when we are with you.An involuntary comparison
12Not that we dare to compare or measure ourselves with some of those who commend themselves. They measure themselves by themselves and compare themselves with themselves, but they understand nothing. [In the ancient world, comparison with others was a common rhetorical device that was practiced extensively.] 13We, on the other hand, do not praise ourselves without limit (without reservation), but keep within the limits of the area (Gk. kanon, the yardstick, norm) that God has assigned to us, that we might reach you as well. 14We do not go too far in our praise, as if we had never reached you. We were, after all, the first to reach you with the gospel of the Anointed One (Christ). [Paul founded the church in Corinth, see .] 15We do not want to boast endlessly about the work of others. But as your faith grows, we hope that our field of work (our influence) among you will expand greatly. 16Then we can preach the gospel in areas beyond yours and not boast about what has already been accomplished in someone else's area. 17Anyone who boasts
must boast in the Lord. [Paul summarizes , which warns against boasting about one's own wisdom and ability. All praise must be in light of what God has done. The same quote is also given in . See also .] 18It is not the one who recommends himself who passes the test, but the one whom the Lord recommends.You are betrothed to Jesus
111I hope you can put up with a little [so-called] foolishness on my part. Surely you can put up with me! 2For I am jealous for you with the jealousy of God. I have betrothed you to one husband, the Anointed One (Messiah, Christ), and I want to present you as a pure virgin to him. 3But I fear that, just as the serpent deceived Eve with its cunning [], so too your minds may be seduced and turned away from sincere and pure devotion to the Anointed One (Messiah, Christ). [Paul uses the image of marriage and the Jewish betrothal, which was much more binding than today's engagement. Paul was like a father to the church in Corinth, see . Jesus is often likened to Adam, see ; , . Here, the church in Corinth is likened to Eve. The church is betrothed to Jesus. Instead of resisting the devil, see , the Corinthians had listened to the devil's representatives who had deceived them, see ; .] 4For if anyone comes and
preaches another Jesus
than the one we preached,
or if you receive a different spirit
than the one you received,
or preach a different gospel
than the one you accepted,
you readily accept it.
5I mean that I am in no way inferior to these "extraordinary super-apostles." [Paul adds the intensifier Gk. , which is composed of the words "excessively" and "very." This becomes an ironic "extra everything" title for these false super-apostles who considered themselves superior to everyone else. Paul's opponents in Corinth exalted themselves to the heavens. The same title is also used in .] 6Although I am not an eloquent speaker [I do not follow the rhetorical style of the Greek philosophers], I am not lacking in knowledge, and we have always presented it to you in every way.Was it a sin to preach without compensation?
7Was it a sin for me to humble myself so that you might be exalted, and to preach the gospel of God to you without charge? 8I robbed other churches [in Macedonia] by accepting wages in order to serve you. [Silas and Timothy provided financial support to Paul during his first stay in Corinth, see .] 9When I was with you and in need, I did not burden anyone, for the brothers who came from Macedonia supplied my needs. In every way I kept myself from being a [financial] burden to you, and I intend to continue to do so [because it entails social obligations to the donors and prevents me from preaching freely]. [An ancient philosopher was not credible if he could not live by his philosophy. What puzzled the Corinthians was how an apostle of the risen Jesus had to work for a living, see . His opponents used this as an argument that he was not a true apostle. The term "burden" refers not only to becoming a financial burden to the Corinthians, but also to the social obligations expected of the donor. If Paul had accepted gifts from the wealthy Corinthians, they would have had the right to control what Paul preached. Other groups might also suspect that he had been "bought" if he took a stand on an issue where there were differing interests.] 10As long as the truth of the Anointed One (Christ) is in me [if it were a sin to preach without payment, see ], no one in the regions of Achaia will take away my pride. [Achaia corresponds to present-day southern Greece with the cities of Corinth, Cenchrea, and Athens.] 11Why? Because I do not love you? God knows that I do. 12And I will continue to do what I am doing [preaching without charge], to thwart those who seek an opportunity to appear as our equals in what they boast about. 13Such people are false apostles, dishonest workers disguised as apostles (messengers) of the Anointed One (Christ). 14And no wonder, for Satan himself disguises himself as an angel of light (messenger). 15So it is no wonder if his servants also disguise themselves as servants of righteousness. [Those who live a righteous life are "servants of righteousness," not those who pretend to be or preach righteousness to others. One of the characteristics of a false message is that darkness is said to be light.] But they will get the end that their deeds deserve.Reluctant praise
16I repeat: no one should take me for a fool. But if you do, then accept me as a fool so that I too may boast a little. 17What I am now saying – it is not as the Lord would speak, but as a fool – in the firm conviction that I have reason to boast. 18When many praise themselves in the manner of men (according to the flesh), I too want to do so. 19You are so wise, you are willing to put up with fools. 20You accept being enslaved, being exploited and plundered, being treated with contempt and struck in the face. 21To my shame, I must say that we have been too weak for that. But what others dare to boast about – I speak as a fool – I also dare to do. 22Are they Hebrews?
So am I.
Are they Israelites?
So am I.
Are they Abraham's children?
So am I.
23Are they servants of the Anointed One (Christ)?
Now I speak like a madman:
I am even more so. ["Even more" is the same word "hyper" used for the "super-apostles" in . Paul is forced to interrupt himself here before continuing. It is absurd and completely crazy to compare who serves Jesus the most, but in order to save the Corinthians from these false "super-apostles," he forces himself to continue.] I have worked harder,
been in prison more,
been beaten and struck abundantly
and often been in mortal danger. 24Five times I received forty lashes minus one from the Jews.
[The Jews whipped 39 lashes to have a safety margin so that the commandment in was not violated.]
25Three times I have been beaten with rods.
[This was a Roman punishment, one occasion was in Philippi, see .]
Once I was stoned.
[This happened in the city of Lystra during Paul's first journey, see .]
Three times I have been shipwrecked,
and for a whole day I have been adrift at sea.
[In total, Paul was involved in at least four shipwrecks. The fourth occurred after this letter was written, when he was on his way to Rom, see .] 26Many times on my travels I have been exposed to:
dangers on rivers [probably dangerous fords on flooded rivers],
dangers from robbers,
dangers from [Jewish] countrymen,
dangers from Gentiles,
dangers in cities,
dangers in deserts,
dangers at sea,
dangers from false brothers. 27All [this] amid toil and hardship,
often through sleepless nights,
often through hunger and thirst,
often through fasting,
often through cold and nakedness. 28In addition to everything else [all the other physical sufferings that Paul did not mention in this list],
there is the daily responsibility (pressure from all sides) and the care for (concern for) all the churches. [Paul was a true shepherd who empathized with the people in the churches. This psychological pressure was at least as difficult to bear. In this letter, we read how Paul does not stay in Troas, precisely because of his concern about how Titus is doing and his eagerness to hear news from Corinth, see . Now here are two examples:]
29Who is weak
without my being weak?
Who falls
without my burning with concern? God's power is made perfect in weakness
30If I must boast, I will boast of my weakness. [Which shows that it is God who has worked, and he is the one who gets the glory!]Lowered in a basket
[Before the next statement, Paul begins with an oath in which he invokes the name of the Lord. This may seem strange, since it is not a great achievement he is praising himself for, but rather the opposite. It is probably a rhetorical device to show that what follows is irony. The next example, which is the opposite of being lowered in a basket, belongs to the same category, which is a parody of the super-apostles' breathtaking stories, see .] 31The Lord Jesus, God and Father, blessed forever, knows that I am not lying: 32In Damascus, King Aretas had the governor guard the city to arrest me, 33and I was lowered in a basket through an opening in the wall and escaped his grasp. [This event took place early in Paul's ministry, see . This escape from Damascus in a basket was nothing to boast about, but it has several parallels in the Old Testament. Josh. spies were lowered down a rope by Rahab, see . David escaped from Saul's soldiers through a window, see . Both of these events, however, led to great victories, see ; . Similarly, Paul's humiliating beginning proved to be the starting point of a worldwide revival for the kingdom of God.]Taken up to paradise
121I must [reluctantly] praise myself, even though it does not help. [Paul reminds the Corinthians again that it is foolish to compare themselves with one another. However, he must do so to show how foolish his rivals in Corinth have acted. Paul continues from "a humiliating descent to escape people" in the previous verses to "a dramatic elevation to God's throne." The false apostles seem to have told breathtaking stories about their visions and dreams that captivated some of the Corinthians. Visions were an important part of pagan culture, and it is possible that this way of thinking remained. Paul is now forced to address this topic. However, this story has an anticlimactic ending; Paul cannot tell anything about the experiences in paradise.] 2I know a man who belongs to the Anointed One (a person who is in Christ) who fourteen years ago was caught up to the third heaven. Whether it was in the body or outside the body, I do not know, God knows. [Paul narrates in the third person, but it is likely that he is referring to himself, see , , . The reason may be that he saw himself in the vision, or that he does not want to boast. The event took place fourteen years earlier, sometime around 42 AD. It was before the missionary journeys described in the Acts of the Apostles, when Paul was in Antioch in Syria, see .] 3I know that man – whether in the body or out of the body, I do not know, God knows – 4was caught up to paradise and heard words that no human being can or may utter. [The word "paradise" is of Persian origin and describes a landscaped garden or park. It is a peaceful and joyful place and is used in the Greek translation of the Old Testament to refer to the Garden of Eden, see . The word is used three times in the New Testament. In it describes the place after death for the righteous, and in it refers to the restored Garden of Eden. Paradise here is probably a parallel to the "third heaven" in . If the first heaven is the air and atmosphere surrounding the earth, and the second is the universe, then the third heaven refers to the place where God dwells. In Jewish and extra-biblical literature, seven heavens are described, but it is unlikely that Paul would use these references.] 5I want to boast about that man, but I don't want to boast about myself except for my weaknesses. [Paul "boasted" about these weaknesses in the previous chapter, see . Paul uses the same word, "weakness," when he describes how he first came to the Corinthians. There, his "weakness" refers to the fact that he did not follow the philosophical rhetorical techniques of the time. The reason was that their faith should not be based on human wisdom but on the power of God, see .] 6If I wanted to praise myself, I would not be a fool, I would only be telling the truth. But I refrain, so that no one will think more highly of me than what they see or hear when they see or hear me.A thorn in my flesh
7
Paul's "thorn in the flesh" is probably evil people who follow in his footsteps and create distrust of him and lead people away from the gospel.
The expression "thorn" is used several times in the Old Testament. There it always refers to people who troubled and tormented the Israelites, see ; ; . The previous chapter deals with Paul's suffering, and if you look closely, this suffering is caused by people. When Paul asks God in verses 8-10 to remove this "weakness," the same word is used that described the persecution in . The expression "a messenger of Satan" is also explained in the previous chapter. The false apostles and dishonest workers are likened to disguised messengers from Satan, see . In , where Paul came to the Gal. in "physical weakness," he describes how they received him as "a messenger of God." This may refer to the events in Galatia described in . In Lystra, Paul was stoned by Jews who had followed him. When he went to Derbe the next day, the people received him despite his bruised face and body. Paul's thorn in the flesh could therefore be one or more people who followed in his footsteps and created distrust of him wherever he preached the gospel. Throughout the Acts of the Apostles, we see this pattern of Paul being persecuted by evil people. When Paul asked God to take this "weakness" away from him, the answer was that God's grace and power are sufficient. Paul himself had been a persecutor of Christians. God does not seem to remove persecution, but he gives strength to believers in the midst of suffering! No one can say with certainty what Paul's thorn in the flesh was. This allows believers of all times and cultures to read their own afflictions and troubles into the text and thus believe that God's power can be perfected precisely in their weakness.] 8For this reason, I pleaded with the Lord three times to take it away (withdraw from; literally: refrain from) [let go of] me. [There is a connection here to how Jesus prayed three times in Gethsemane, see .] 9But he has answered me: "My grace
is sufficient
for you,
for my power [my strength]
is made perfect [for my power is made perfect in your weakness] through [your] weakness." [The word order in Greek forms a chiasm framed by the words sufficient and made perfect. The words "you" and "through/in weakness" (Paul's inadequacy) lead into the two central words grace and power! The phrase "he has answered" is in the perfect indicative, which means that the statement still stands and applies. This is the only quotation from Jesus' words in Paul's letters.]
Therefore, I will gladly boast of my weaknesses, so that the power of the Anointed One (Messiah, Christ) may rest (tabernacle, "tabernacle") upon me.
10Therefore, I rejoice
in weakness (weaknesses),
in insults (contempt),
in hardship (compelling circumstances),
in persecutions and difficulties (distress, anxiety, limitations, "narrow passages")
for the sake of the Anointed One (Christ).
[I am confident in all this:] For when I am weak,
then I am strong [when I should actually be weak, then – at that moment – I always manage].Signs of a true apostle
11I have become a fool. You have forced me to do so. Actually, you should have spoken well of me. I am in no way inferior to these "extraordinary super-apostles" [], even though I am nothing. 12The characteristics of an apostle have been fulfilled in you with all perseverance (steadfastness, patience) [a character that remains firm even under trials]:
through signs [Gk. semeion, the focus is more on a spiritual principle and meaning than on the miracle itself],
miracles (unusual miracles that inspire awe of God's greatness)
and mighty deeds (miracles that confirm God's power). [We do not know exactly what signs, miracles, and mighty deeds took place in Corinth. If Paul were to mention them, he would be no better than his opponents. In the Acts of the Apostles, we can read how God worked through him on other occasions. In Lystra, a paralyzed man was healed, see , and in Philippi, a slave girl was freed from an evil spirit, see . Not long after Paul wrote this letter, a young man was raised from the dead in Troas, see .] 13In what way were you treated worse than the other churches, except that I myself [unlike the false apostles] did not burden you [by demanding financial support]? [Paul now concludes ironically:] Forgive me for this injustice!Genuine love for the congregation
[A sign of a true apostle is genuine love for the church. Believers are not exploited and are not seen as potential supporters of his own projects and ideas.] 14This is now the third time I am ready to come to you, and I will not be a burden to anyone. I do not seek what is yours, but you yourselves. [Paul compares himself to a parent who loves his children. He has used similar images before when teaching and giving them spiritual milk instead of solid food, see .] Children are not obligated to save for their parents,
but parents for their children. [In Greco-Roman culture, it was natural for parents to save for their children. As recipients of life and everything their parents gave them, children were expected to repay their parents by giving them love and respect. Ingratitude for gifts received was considered a grave sin.]
15I will gladly sacrifice everything and even sacrifice myself for the sake of your souls. Will I be less loved because I love you so much? 16I have not been a burden to you. [Paul had never asked for any material support for himself. However, there seem to be rumors that Paul was not honest with the collection for Jerusalem and may have taken some of the funds for himself.]But cunning as I am, perhaps I have caught you with trickery?
17Have I taken advantage of you through any of those I sent to you? 18I asked Titus to travel and sent a brother with him.
Has Titus taken advantage of you?
Have we not acted in the same spirit?
Have we not followed in the same footsteps?
Reversed roles
[The letter resembles a trial in which Paul has been accused and must defend himself. In one respect, the Jewish legal process of that time differs from today's trials. If the accused was found innocent, the roles could be immediately reversed. The accused then had the right to accuse those who had first opposed him.] 19Have you always believed that we are defending ourselves (making a defense speech) before you?
No, we speak before God in the Anointed One (Messiah, Christ) [in his presence], and everything is for your edification, my beloved. 20For I fear that when I come, I will not find you as I wish, and that you will not find me as you wish. I am afraid that I will find
strife (factions, quarrels),
envy (the desire to have what someone else has, with the sick desire that the other person should also lose what he has),
uncontrolled temper (anger, wrath),
selfishness (self-centeredness), slander, gossip, pride (conceit, arrogance), and disorder among you. 21Yes, I am afraid that my God will humiliate me before you when I return, and that I will have to mourn over many who have previously sinned and not repented from their
impurity (sexual impurity in thought and deed, debauchery, more focus on moral impurity than the physical act),
sexual promiscuity (fornication) and sensuality (looseness, self-indulgence without moral boundaries), which they have previously practiced (engaged in).Paul's third visit
[Paul devotes much of his time and energy to the church in Corinth. He founded the church and was with them for a year and a half. Later, he made a shorter, painful second visit, and now he is on his way to them a third time, see also ; . In between, the Corinthians have written several letters to which Paul has replied. This letter is probably the fourth letter that Paul writes to them.] 131This is now the third time I am coming to you. Every matter must be decided by the testimony of two or three witnesses. [Quotation from . The same verse is also quoted in and . The use in these passages, where a private conflict has become a public issue for the whole church, indicates that Paul will now publicly confront those who claim to be apostles but are not.]
2When I was with you the second time, I warned those who sinned and everyone else, and now that I am not with you, I warn you again: When I return, I will not spare you.
[Paul is clear that he will not tolerate rumor-mongering and division in the church. He had warned them several times, and if there is still strife and sin, he will confront those involved. Most who sow division do so in secret. We do not know what happened when Paul finally arrived in Corinth. In , we learn that Paul came a third time to Greece, where Corinth was the capital, and stayed there for three months.] 3You want (demand) proof that the Anointed One (Messiah, Christ) speaks through me.
He is not weak toward you
but powerful (shows his power) among you. 4He was crucified in weakness,
but lives through the power of God.
So we too are weak in him,
but we shall live with him
through the power of God that you shall come to know.Examine yourselves
5Evaluate (examine, scrutinize) yourselves to see if you are living in faith (are in faith). Yes, test (verify the authenticity of) yourselves. Do you not feel (based on a personal experience and relationship that is constantly growing and developing) that Jesus the Anointed One (Messiah, Christ) is in you? If you do not, you will not pass the test. 6We hope you understand that we are not disqualified [that we have passed the test to be leaders over you in the right way]. 7We pray to God that you will not do wrong (act in a malicious way in any detail) [], not so that it will appear that we have passed the test, but so that you will do what is right (what is honorable), even if it appears that we do not measure up. 8We cannot do anything (act) against the truth, only for the truth. [The gospel is the truth. It is possible to hinder and suppress the truth with evil deeds, but in the end, the truth will prevail, see .] 9We rejoice when we are weak, and you are strong. [Then we don't need to be "strong leaders" who have to speak sharply and sternly to build you up.] This is precisely what we pray for, that you may be completely perfected (restored, reconciled with one another, literally a medical term for setting a broken bone so that it heals). 10That is why I am writing this before I come, so that I will not have to be harsh with you by virtue of the authority that the Lord has given me to build up, not to tear down.Final greetings
11Finally, brothers and sisters in the faith:
be joyful,
be restored (allow yourselves to be restored, healed, as when a broken net is mended),
be encouraged (convey understanding, teach, exhort),
be united (have the same plans, goals), and
live in peace (harmony, tranquility).
Then the God of love and peace will be with you. 12Greet one another with a holy kiss. [An expression of love, forgiveness, and unity, Gk. philema. The kiss on the cheek was and is a common form of greeting in the Mediterranean region.]
All the saints [here in Macedonia, probably Philippi] greet you. 13The grace of our Lord Jesus Christ,
the love of God,
and the fellowship of the Holy Spirit
be with you all. [The final greeting mentions all three persons of the Trinity based on their role in relation to the believer. The Trinity means that there is one God, and this God exists in three "persons" – the Father, the Son, and the Spirit. They are separate and yet one. Some translations break up vers 12-13 into three verses, i.e. 12-14. The Core Bible follows the versification in the NA27 and UBS4 editions of the Greek text.]
