2 Corinthians

2 CORINTHIANS
INTRODUCTION TO 2 CORINTHIANS
This was actually Paul’s third letter to the Corinthian (see note 1 at Acts 18:1)
believers. However, this is only the second letter of which we still have a copy (see
Life for Today Study Bible Notes, Introduction to 1 Corinthians). Paul wrote 2
Corinthians during his third missionary journey (see note 2 at Acts 18:23), probably
from Macedonia (see note 1 at Acts 16:9). Paul mentioned in 2 Corinthians 2:12-13
that he had already left Ephesus and traveled through Troas into Macedonia. In 2
Corinthians 7:5, he again mentioned being in Macedonia.
It was while Paul was in Macedonia that he met up with Titus. Titus had been to
Corinth, and he brought Paul word about how the Corinthians had received his
previous letter (2 Corinthians 7:6-8). Perhaps Titus was the messenger Paul used to
carry that letter. In 2 Corinthians 8:6 and 16-17, Paul revealed that he had
commissioned Titus to minister to the Corinthians about giving.
Paul believed that this letter was needed for several reasons. First, he used this
letter to explain his delay in returning to them as he had promised in 1 Corinthians
16:5-9. He didn’t want to come to them until all differences were reconciled (2
Corinthians 1:23-2:3), and that wasn’t complete yet. He wanted the Corinthians to
forgive and restore the brother whom Paul said in 1 Corinthians 5 to turn over to
Satan (2 Corinthians 2:5-11).
Paul also defended his apostleship to these Corinthians again (2 Corinthians 3:1-3;
4:1-15; 10:10-14; 11:4-6, 13-15; and 13:3). Last, Paul wanted to give further
instruction about the collection that was being taken for the poor saints at
Jerusalem, lest the Corinthians be embarrassed (2 Corinthians 9:1-11).
BACKGROUND
Having founded the Corinthian church during his second missionary journey, Paul
and the Corinthians had frequent contacts thereafter because of problems in the
church (see Life for Today Study Bible Notes, Introduction to 1 Corinthians). The
following is the sequence of these contacts and the setting for writing 2 Corinthians:
(1) after some initial contacts and correspondence with the church, Paul wrote 1
Corinthians from Ephesus. (2) Paul made a trip across the Aegean Sea to Corinth to
deal with further problems in the church. This visit was a painful one (2 Corinthians
2:1-2). (3) After his visit, reports reached Paul that antagonists were still attacking
his apostolic authority at Corinth, almost persuading a portion of the church to reject
him. (4) In response (along with the reasons listed above), Paul wrote 2 Corinthians
from Macedonia. (5) Paul soon traveled to Corinth again (2 Corinthians 13:1), where
he stayed for about three months (Acts 20:1-3).
AUTHORSHIP
Paul was clearly the author of this letter to the Corinthians, as he identified himself
twice by name (2 Corinthians 1:1 and 10:1). Unger states, “Evidence that Paul is the
writer and that the letter is genuine is strong. Polycarp, Irenaeus, Theophilus of
Antioch, Clement of Alexandria, Tertullian, Cyprian, Marcion and the Muratorian
Canon all testify of Pauline Authorship” (Unger’s Bible Handbook). A brief history of
Paul’s life can be found in note 1 at Acts 9:1. Numerous notes about the Apostle
Paul are scattered throughout the book of Acts (e.g., further information about his
conversion - note 4 at Acts 22:6, note 5 at Acts 22:8, note 6 at Acts 22:9, note 7 at
Acts 22:11, and notes 8-9 at Acts 22:13; his life and death - note 1 at Acts 28:30).
THE RECIPIENTS OF PAUL’S EPISTLE “2 CORINTHIANS”

Corinth was a Greek metropolis that was morally corrupt and notoriously sensual
(see Life for Today Study Bible Notes, Introduction to 1 Corinthians, Background;
see note 1 at Acts 18:1). At the time of this writing, there were three categories of
people in the church at Corinth: the majority who remained faithful to Paul as their
spiritual father, the false apostles who tried to undermine Paul’s authority and distort
his message, and the minority who were being influenced by the false apostles and
were resisting Paul’s authority.
DATE AND PLACE OF WRITING

Acts 18:1-17 speaks of the establishment of the Corinthian church by Paul. The
letter of 1 Corinthians was written before the completion of his third missionary trip
and after his second (see note 1 at Acts 18:22 and note 2 at Acts 18:23). From an
examination of 1 Corinthians 16:1-11; 2 Corinthians 2:13, and 7:5, we conclude that
Paul wrote 1 Corinthians from Ephesus (1 Corinthians 16:8) sometime before
Pentecost and that 2 Corinthians was written not many months later from Macedonia
(2 Corinthians 2:13 and 7:5), probably around A.D. 57 or the spring of A.D. 58.
NOTE 1 AT 2 CORINTHIANS 1:1:

In this letter, Paul again dealt with false teachers who questioned his apostolic
authority. Here, Paul stated that his apostolic office was bestowed upon him by
Jesus Christ, in accordance with God’s will (Romans 1:1, 5; 1 Corinthians 1:1;
Galatians 1:1; Ephesians 1:1; Colossians 1:1; and 2 Timothy 1:1).
Paul, like the original twelve apostles, received his apostleship directly from the Lord
(Acts 26:15-18) and was an eyewitness of the risen Lord Jesus Christ (Acts 1:22
and 1 Corinthians 15:7-8).
The Apostle Peter recognized Paul’s apostleship by ranking Paul’s letters as being
equal with other Scripture (2 Peter 3:15-16).

Here, Paul used Timothy’s name with his very own. Timothy helped Paul establish
the church at Corinth, and he was dearly loved by many there. By Paul’s own
estimation, Timothy was Paul’s most faithful fellow-worker and companion
(Philippians 2:19-22). Paul referred to him as “my own son in the faith” (1 Timothy
1:2) and as “my dearly beloved son” (2 Timothy 1:2).
The first mention of Timothy is found in Acts 16:1-3, during Paul’s second
missionary journey (see note 1 at Acts 16:1).

Some people would think it was unusual to have a church in such a place as
Corinth. This city was known for its paganism (1 Corinthians 8:1 and 5-6), immorality
(1 Corinthians 5:1), and sin (1 Corinthians 6:18-19). But where sin abounds, God’s
grace abounds much more (Romans 5:20). Jesus didn’t come to heal the well, but
the sick (Matthew 9:12). The Lord doesn’t shun difficult situations. He leads His
soldiers into the thick of the battle. It was here that Paul was able to establish a
number of believers who were sanctified in Christ Jesus and called to be saints (1
Corinthians 1:2).

During the earthly ministry of Jesus Christ, Christians were known as “disciples”
(Mark 2:16), “brethren” (Matthew 28:10), a sect called “Nazarenes” (John 18:7 and
Acts 24:5), etc. Here, the more common term Paul was using for Christians was
“saints.” This word does not denote perfection, as many people think, but rather a
setting apart unto God by divine call (see note 5 at Acts 9:13).

Paul’s letters were written to more believers than just those who lived at Corinth.
Achaia was a Roman province that, together with Macedonia, would be almost
identical with modern Greece (see note 11 at Acts 18:12). The churches of that area
probably kept copies of the apostle’s letters and read them regularly at their
meetings along with the Old Testament scriptures. Now, just as then, all believers
can benefit from these inspired words.

This is a common Greek and Hebrew greeting that is strengthened and brought into
a deeper meaning by the addition of the phrase “from God our Father, and from the
Lord Jesus Christ.”
By comparing this greeting with that of Peter in 2 Peter 1:2, we see that grace and
peace don’t come just because someone speaks them over you. They come through
the knowledge of God. Wrong thinking will produce turmoil regardless of who
blesses you with peace.

Here, Paul was praising God, the Father of our Lord Jesus Christ, for His wonderful
mercies and comfort. The Greek word for “blessed” used here is a word that is used
only in association with God in the New Testament. It is the Greek word
“EULOGETOS,” and it means “blessed” or “praised” (Thayer’s Greek-English
Lexicon). It comes from another Greek word “EULOGEO,” which is made up of “EU”
and “LOGOS.” According to Strong’s Concordance, EU means “well,” and LOGOS
means “something said.” Thus, EULOGEO means “to speak well of, i.e. (religiously)
to bless (thank or invoke a benediction upon, prosper)” (Strong’s Concordance).
This is where we get our English word “eulogy,” meaning to praise highly, extol, or to
speak or write a tribute extolling a person.
EULOGETOS is used eight times in the N.T., only of God, and was used in the
following ways: “Art thou the Christ, the Son of the Blessed?” (i.e., the praised one,
Mark 14:61), “Blessed be the Lord God of Israel” (Luke 1:68), “The Creator, who is
blessed for ever” (Romans 1:25), “God blessed for ever” (Romans 9:5), “Blessed be
God, even the Father of our Lord Jesus Christ” (this verse), “God and Father...which
is blessed for evermore” (2 Corinthians 11:31), and “Blessed be the God and Father
of our Lord Jesus Christ” (Ephesians 1:3 and 1 Peter 1:3).

Here, Paul spoke of the heavenly Father as “the Father of mercies.” The word
“father” is used many times in Scripture in reference to an originator or a source of
something. For example, the devil is called the father of lies (John 8:44); i.e., he is
the author and originator of lying. So also is our heavenly Father the author,
originator, and source of all mercy. “Mercy is condescending love, reaching out to
meet a need without considering the merit of the person who receives the aid”
(“Expository Dictionary of Bible Words” by Larry Richards).
Each time that mankind cried out in faith to Jesus, His mercy reached out and met
that need (Matthew 9:27-30, 15:22-28; Mark 5:19, 10:46-52; and Luke 17:11-14).
Jesus said, “Blessed are the merciful” (Matthew 5:7); “be...merciful, as your Father
also is merciful” (Luke 6:36); don’t neglect “the weightier matters of the law,
judgment, mercy, and faith” (Matthew 23:23); “I will have mercy...for I am not come
to call the righteous, but sinners to repentance” (Matthew 9:10-13); and
“have...compassion on thy fellowservant, even as I had pity on thee” (Matthew
18:21-35).
God is said to be rich in mercy because of His great love wherewith He loved us
(Ephesians 2:4), to have saved us not by our works but according to His mercy
(Titus 3:5), to have a throne called grace whereby we may come and obtain mercy
(Hebrews 4:16), and “has bound all men over to disobedience so that he may have
mercy on them all” (Romans 11:32, New International Version).
Mercy is a Christian virtue that is not only received from God but also expected, in
turn, to be shown to others (Matthew 5:7, 23:23; and James 3:17).

Six Hebrew and eight Greek words were translated “comfort” in the King James
Version. The Hebrew word used most often is “NACHAM” and conveys the idea of
someone being moved with great compassion and feelings of pity. The Greek noun
used here in 2 Corinthians 1:3 is “PARAKLESIS” and was translated “consolation”
fourteen times (Luke 2:25 [once], 6:24 [once]; Acts 4:36 [once], 15:31 [once];
Romans 15:5 [once]; 2 Corinthians 1:5-7 [four times], 7:7 [once]; Philippians 2:1
[once]; 2 Thessalonians 2:16 [once]; Philemon 7 [once]; and Hebrews 6:18 [once]),
“exhortation” eight times (Acts 13:15; Romans 12:8; 1 Corinthians 14:3; 2
Corinthians 8:17; 1 Thessalonians 2:3; 1 Timothy 4:13; Hebrews 12:5, and 13:22),
“comfort” six times (Acts 9:31 [once]; Romans 15:4 [once]; 2 Corinthians 1:3-4
[twice], 7:4 [once], and 13 [once]) and “intreaty” one time (2 Corinthians 8:4). This
Greek word was used eleven times in the book of 2 Corinthians (2 Corinthians 1:3-7
[six times]; 7:4 [once], 7 [once], 13 [once]; 8:4 [once], and 17 [once]), and that is why
many refer to this epistle as the “book of comfort.” This phrase “the God of all
comfort” carries the idea of a divine comforter who encourages, refreshes,
strengthens, aids, assists, and is an ever-present help in the time of need (Psalms
46:1, 94:17-18, and 121:2).
The ways that God chooses to comfort are not always the same. He may deliver or
remove the cause of affliction (Acts 9:26-31 and 20:9-12), comfort with words and a
hope for the future (1 Thessalonians 4:16-18), or use people to share their common
faith (Romans 1:12). He may also comfort by prophecy (1 Corinthians 14:3), by
sending fellow laborers to serve and strengthen (Colossians 4:11), by the ministry of
the Word (1 Thessalonians 2:11), by using the body of Christ as a channel of
comfort (1 Thessalonians 5:11), by prayer (2 Corinthians 1:11), etc. The point is that
the source of all comfort is God, no matter what channel He may choose. Isn’t it
wonderful to know that we have such a loving and caring God who “knows what it is
like when we suffer and are tempted, and he is wonderfully able to help us”
(Hebrews 2:18, The Living Bible)?
In 2 Corinthians 1:3-7, Paul blessed God for His divine comfort and, in 2 Corinthians
1:8-11, for His deliverance (see note 25 at John 14:16, note 73 at John 16:4, and
note 7 at 1 Corinthians 6:11).

The Greek noun “THLIPSIS,” translated “trouble” here, was translated nine times in
2 Corinthians (2 Corinthians 1:4 [twice], 8 [once]; 2:4 [once]; 4:17 [once]; 6:4 [once];
7:4 [once]; 8:2 [once], and 13 [once]) as the English words “tribulation,” “trouble,”
“affliction,” “afflictions,” and “burdened.” The corresponding verb, “THLIBO,” was
used three times (2 Corinthians 1:6, 4:8, and 7:5) and was translated “troubled” and
“afflicted.”
Paul was speaking from personal experience, as one who had undergone severe
tribulation. He had fought wild beasts at Ephesus (1 Corinthians 15:32), been
arrested and imprisoned, been beaten severely, faced death time and again, been
stoned, been shipwrecked, and been exposed to the open sea. He had been in
danger from flooded rivers, bandits, the Jews, the Gentiles, and false brethren. He
had gone without sleep and had been hungry, thirsty, cold, naked, and faced
pressure from concern over the churches (2 Corinthians 11:23-28). If anyone knew
how to go through troubles with Christ’s strength, he did.
In 2 Corinthians 12:9, God revealed to Paul that His strength is made perfect in our
weakness. Paul, who had experienced God’s comfort in a way that perhaps no other
person has, here revealed how the Lord accomplished this. It was through the power
of the Holy Spirit. True Christianity is not the absence of trials but the strength and
comfort of Jesus, through the Holy Spirit, bringing us through to the other side
(Philippians 4:11-13).
Even a strong metal container, if it has a vacuum inside, will be crushed by just
normal atmospheric pressure. However, that same container with an equal or
greater pressure inside will be just fine. Likewise, an individual who is void of God’s
comfort inside will be crushed by the pressures of this life, but a believer who takes
advantage of the comfort available through the Holy Spirit can withstand anything.
Victory is not dependent on the pressures without but rather the comfort within.

Some people have used this verse to teach that we can’t help others unless we
have gone through the same thing they are experiencing. That is not true. You don’t
have to experience rape to help comfort someone who has. You do need to have
experiential knowledge of God’s comfort, but it doesn’t necessarily have to be in that
particular area.

Even though we as believers have been redeemed and delivered from many
afflictions that result from sin and its power, we are still called to partake in what the
Scriptures call the “sufferings” or “afflictions” of Christ (this verse and Colossians
1:24). However, these afflictions are not sickness, poverty, etc., as some religious
teachings suggest. We may describe these afflictions as the fellowship of sufferings
that the believer will encounter for doing the will of God (Acts 9:16; Romans 8:17; 1
Corinthians 4:12, 12:26-27; 2 Corinthians 1:6; Galatians 5:11, 6:12; Philippians 1:29-
30; 1 Thessalonians 3:4; 2 Thessalonians 1:5; 1 Timothy 4:10; 2 Timothy 1:12, 2:9-
12, 3:12; Hebrews 11:25; 1 Peter 2:20-21, 3:13-17, 4:16, and 19).
Persecution for righteousness’ sake is not something that we can rebuke (2 Timothy
3:12). We must remember that as we live godly lives, suffering will follow. The
Apostle Peter reminds us that these trials of our faith will result in praise, honor, and
glory at the appearing of Jesus Christ (1 Peter 1:7).

In both the Old and New Testaments, the word “abound” carries the idea of
overflowing. The Greek verb “PERISSEUO” was translated thirty-nine times as
various words such as “abound,” “abundance,” “remain,” “exceed,” “increase,” “be
left,” “redound,” etc. In the following scriptures, I have put in all capitals the English
words that correspond to the Greek verb PERISSEUO. Notice how each English
word carries the idea or meaning of overflow or overflowing.
“Except your righteousness shall exceed [overflow] the righteousness of the

scribes and Pharisees, ye shall in no case enter into the kingdom” (Matthew 5:20,
brackets and emphasis mine).
“For whosoever hath, to him shall be given, and he shall have more
abundance [overflow]” (Matthew 13:12, brackets and emphasis mine).
“And they took up of the fragments that remained [the overflow] twelve
baskets full” (Matthew 14:20, brackets and emphasis mine).
“How many hired servants of my father’s have bread enough and to spare
[overflow]” (Luke 15:17, brackets and emphasis mine).
“For all these have of their abundance [overflow] cast in unto the offerings of
God” (Luke 21:4, brackets and emphasis mine).
“That ye may abound [overflow] in hope” (Romans 15:13, brackets and

emphasis mine).
“Ministration of righteousness exceed [overflow] in glory” (2 Corinthians 3:9,

brackets and emphasis mine).
“The thanksgiving of many redound [overflow] to the glory of God” (2
Corinthians 4:15, brackets and emphasis mine).
“Wherein he hath abounded [overflowed] toward us in all wisdom and

prudence” (Ephesians 1:8, brackets and emphasis mine).
“The Lord make you increase and abound [overflow] in love” (1

Thessalonians 3:12, brackets and emphasis mine).
What Paul was saying is that Christ’s comfort, strength, help, and love are ready to
overflow into every trial that we face if we will only look unto Him (Hebrews 12:2).

The New English Bible approaches this verse by saying that Paul’s trials and
distresses were the price Paul paid for the Corinthians’ consolation and salvation.
Paul was simply saying that all the afflictions he had endured were because of his
ministry to others.
Those who are seeking only personal benefit from salvation will not experience as
much persecution as those who seek to convert and help others. This is because
the real motive behind persecution is to silence the one who is the channel of God’s
conviction. If you throw a rock into a pack of dogs, the one that yelps the loudest is
the one that was hit. Likewise, the most violent persecutors are the ones whom the
Lord has convicted (Saul is an example).
This verse further attests that the sufferings to which Paul was referring were
persecution-related and were not afflictions, such as sickness, from which we have
been redeemed.

Paul’s hope for the Corinthians was steadfast; i.e., he knew that their suffering on
behalf of Christ would be divinely rewarded. Whether or not the Corinthians ever
experienced that comfort in their lives depended on what they believed.

Paul did not make it clear just which experience he was referring to here. It is
possible that he was thinking of the time he was stoned and left for dead (Acts
14:19-20, see note 3 at Acts 14:20). Paul faced death often, so it could have been
any one of many instances.
A close examination of the Greek and English words reveals that what Paul was
really saying here was something similar to this: “We were placed in such trying
circumstances in Asia, and what we were dealing with was so far beyond our own
strength, power, and ability to handle, that we lost all hope that we would come out
of this alive. It was as if a sentence of death was upon our lives, but the end result
was that we could not rely on, depend on, or put confidence in ourselves–i.e., in our
own resources–but rather our reliance, dependence, confidence, and hope was in
God alone, who even raises the dead.”
We can see from this that Paul was a real person with the capacity for all of the
fears, emotions, and thoughts that we all sometimes face. However, his faith in a
God who raises even the dead allowed him to triumph.

You can’t kill a dead man. Paul had already laid down his life and surrendered
everything to Jesus. He wasn’t living for self, but for Jesus. Therefore, he could not
be stopped by death threats.
The reason we get so overwhelmed at times is because we aren’t dead to

ourselves. As long as “self” is lord of our lives, we will trust in “self.” When
circumstances go beyond our control, then panic enters. The antidote is to die to
self. Then, just like Paul, you can’t terrorize a dead man.

Paul was continuing to speak of his release and rescue by God’s power from the
physical danger experienced in Asia. The Greek word used for both “delivered” and
“deliver” in this verse is “RHOUMAI,” and it means “to rush or draw (for oneself), i.e.
rescue” (Strong’s Concordance).
This word is used a total of eighteen times in sixteen verses in the New Testament.
It’s used for deliverance from enemies, evil, the body of this death, unbelievers,
death, the power of darkness, the wrath to come, wicked men, persecutions and
afflictions, out of the mouth of the lion, every evil work, temptations, and the
deliverance of just Lot (Matthew 6:13, 27:43; Luke 1:74, 11:4; Romans 7:24, 11:26,
15:31; 2 Corinthians 1:10; Colossians 1:13; 1 Thessalonians 1:10; 2 Thessalonians
3:2; 2 Timothy 3:11, 4:17, 18; 2 Peter 2:7, and 9).
“SOZO” is the other great word used in the N.T. to mean deliverance and was
usually translated “save” or “saved” (see note 8 at Acts 27:20 and note 2 at Matthew
8:17). It is used in the N.T. around 110 times. We can see from these words’
emphasis on deliverance that God is the “Father of mercies” (2 Corinthians 1:3), the
one who draws us to Himself, rescues us, and frees us from bondage, danger, and
evil of every kind. These words correspond to the term “redemption” (see note 1 at
Matthew 26:2 and note 7 at Mark 10:45), in which we trust that God has delivered
and, through faith, will yet deliver. Paul was reflecting on and thanking God for His
great deliverance.
Paul was stating that the prayers of the Corinthians helped bring about his
deliverance from physical harm and resulted in glory and thanksgiving to God.
One Greek verb, “SUNUPOURGEO,” is used for the English phrase “helping
together” and carries the idea of someone in union who is helping to assist. Prayer is
always a vehicle that has been used to assist and help God’s people.
Some further examples of biblical deliverance through prayer are Abraham

entreating for Abimelech (Genesis 20:17), Moses praying for the healing of Miriam
(Numbers 12:13-16), Israel’s cry for deliverance from bondage (Exodus 2:23-25),
the Levite priests’ prayer for the people (2 Chronicles 30:27), Hezekiah and Isaiah’s
prayer for deliverance from Sennacherib (2 Kings 19:14-20 and 2 Chronicles 32:20-
23), Daniel’s prayer for Israel concerning their sin (Daniel 9:20), the centurion’s
request for his servant (Matthew 8:5-13), Peter’s prayer for restoring Tabitha to life
(Acts 9:40), and the church’s prayer for Peter’s deliverance from prison (Acts 12:5-
17).
Prayer works!

Many people today are not rejoicing in the testimony of their own consciences. They
are looking for the approval of man, which always brings a snare (Proverbs 29:25).
Paul was seeking first of all to please God (Galatians 1:10), and if his conscience
bore witness that he had done that with all his heart, that was all he needed. People
pleasers will never be God pleasers (Hebrews 11:6).

Paul listed two rare qualities that were foundational to him having a clear
conscience: simplicity and sincerity.
The word “simple” has many definitions, but at least three apply to the way Paul was
using it here. “Simple” means “not involved or complicated; easy...unassuming or
unpretentious...humble or lowly in condition or rank” (American Heritage Dictionary).
Paul made a very strong argument for “words easy to be understood” in 1
Corinthians 14:9 (see note 15 at that verse).
The word “sincere” means without false appearance or nature, or true. There was no
hypocrisy in Paul’s ministry. He didn’t use “hype” or exaggeration to make his point.
He simply spoke the Word and let the Holy Spirit do the rest.
Many ministers feel that “the ends justify the means.” That is to say that as long as
people respond, it doesn’t matter what methods are employed. That’s not true.
People who have been conditioned to respond to God through carnal means will
also be susceptible to the carnal means Satan employs to lead them astray. But
those who have received ministry through the power of the Holy Spirit will easily be
able to distinguish between God’s methods and those of the Enemy, and they will be
able to avoid Satan’s snares.
Today, more than ever, we need ministers with simplicity and godly sincerity.

In this verse, Paul was defending his actions. There were obviously those in the
Corinthian church who not only challenged Paul’s apostleship (see note 1 at 1
Corinthians 1:1) but also challenged his sincerity and motives in his Christian walk.
Paul here declared that his conscience and behavior were clear in his dealings with
the world and especially toward the Corinthians (Acts 23:1).
Paul did not act in the wisdom of the flesh–i.e., with motives of self-interests and
self-service–but rather his lifestyle was guided and controlled by the grace of God. It
was Paul himself who stated that God’s grace teaches us to deny ungodliness and
worldly lust and to live self-controlled, righteous, and godly lives in this present world
(Titus 2:11-12).
Paul was stating here that he had no hidden motives and no hidden actions, but
rather that his conduct was dominated by the grace of God (Romans 6:1-2). Paul
practiced what he preached.

In 2 Corinthians 1:13, Paul was stating that his letters had been obvious and plain,
as sincere and godly as his conduct. His letters had been plain to read and easy to
understand.
In this verse, Paul reminded them that in the past, he had been the cause and object
of their rejoicing, at least in part. They were certainly the cause and object of Paul’s
rejoicing for all the good things the Lord accomplished at Corinth. He would continue
to rejoice in them until the day that Jesus Christ returns.
These verses add a personal touch to Paul’s letter and solicit an emotional response
from those who owed their very lives to Paul. Certainly, many of the Corinthians
responded favorably to this.

Paul had mentioned three times in his previous letter to the Corinthians that he was
planning on visiting them again (1 Corinthians 4:19, 11:34, and 16:5-7). This is what
he was referring to here.
Those with false humility would not make as bold a statement as Paul made here.
However, Paul knew who he was and the anointing of God that was upon him. He
knew they would benefit by his coming to them (see note 7 at Romans 15:29). This
wasn’t pride. This was the truth. If we don’t have faith in God’s ability in us, nobody
else should either.

Paul gave details of his plans to visit the Corinthians, which he had not revealed
before. He planned on coming to them twice. He would sail to them from Ephesus,
travel into Macedonia (see note 1 at Acts 16:9), and return to them again before he
headed back to Judea.

This is a reference to the Corinthians helping Paul financially on his journey (see
note 2 at 1 Corinthians 16:6 and note 1 at 1 Corinthians 16:1).

Paul’s plans to visit the Corinthians had changed. Consequently, he was aware that
some might say he was unreliable, fickle, and that you could not trust what he said.
Paul denied these charges by stating that he did not plan things as one walking
according to the flesh, to say yes one moment and then follow it with no. Paul had a
very specific reason for his delay (see note 18 at 2 Corinthians 1:23).

Paul was saying, “Do I have to repeat what I’m saying to let you know I’m telling the
truth?” The answer was an unequivocal no, which he gave in the next verse (see

Paul was saying that he hadn’t failed to deliver on the promise in his previous letter
(1 Corinthians 4:19, 11:34, and 16:5-7). He said he was coming, and he was. Paul
was a man of his word. As surely as God means what He says, Paul didn’t say yes
and mean no. Paul was God’s spokesman, and the message he preached was none
other than the Word of God. If Paul’s words could be in question, his message could
be questioned also.
The only thing that had changed was the timing of his visit. He revealed in the next
few verses that he had delayed his coming because he didn’t want to rebuke them
again (see note 18 at 2 Corinthians 1:23). He felt they still had some things out of
order, so he was writing this letter to straighten those things out in hopes that his
next visit would be a pleasant one.

In Scripture, the word “promise” occurs 53 times, “promises” 13 times, “promised” 48
times, and “promisedst” 3 times, for a total of 117 times.
The word “promise” or “promises” (this verse) carries the idea of a declaration
assuring that one will do what he or she has said. The word “vow” is a synonym. All
of God’s promises are sure because God cannot lie (Hebrews 6:18). If God broke
His word to us, all creation would self-destruct because it is held together by the
power of His Word (Hebrews 1:3).

Paul was saying that all the promises of God are true and trustworthy. He doesn’t
say one thing and mean another. If He promised it, He will do it. He has magnified
His word even above His name (Psalms 138:2).
In context, Paul was saying these things because he had told the Corinthians he
was coming back to visit them but hadn’t come yet. He didn’t want them to think he
wasn’t a man of his word (see note 9 at 2 Corinthians 1:17). If his word in carnal
things could be questioned, then the message he had preached to them could be
questioned. He was saying his word was as good as the Gospel he had preached.
Like it or not, agree with it or not, people do judge the message we share by our own
personal integrity. If we tell people we will do something, we need to do it. This is
true all the way from our business dealings to being at a person’s house when we
told them we would. If that personal integrity is missing, what we are speaks so
loudly that the world can’t hear what we say.

The Greek verb “BEBAIOO,” translated here as “stablisheth,” was also translated as
“confirming” once (Mark 16:20), “confirm” twice (Romans 15:8 and 1 Corinthians
1:8), “was confirmed” twice (1 Corinthians 1:6 and Hebrews 2:3), “stablished” once
(Colossians 2:7), and “established” once (Hebrews 13:9), for a total of eight usages
in the New Testament. It carries the idea of a guarantee of a transaction or promise.
Paul was using this word to convey God’s intention to make firm, secure, and fixed
in a stable condition the final acceptance of believers in Christ.

Much mention is made today of the anointing of the Lord. Without it, we are
powerless (Zechariah 4:6). Jesus performed no recorded miracles until He was
anointed with the Holy Spirit, and He told His disciples to tarry until they were
anointed (Acts 1:4-5). It’s the anointing of the Lord that breaks the yoke of the devil
(Isaiah 10:27).
However, the way many people approach receiving the anointing of the Lord is
erroneous. The Lord’s anointing is not something that comes and goes and must be
sought anew every time we need the Lord’s power. As this verse says, we have
already been anointed. 1 John 2:27 says, “But the anointing which ye have received
of him abideth in you.” Jesus said He had already been anointed, and He simply
professed His faith publicly (Luke 4:18).
The anointing of the Lord is simply the presence and power of the Holy Spirit in
manifestation. All believers who have received the baptism of the Holy Spirit (see
note 5 at Acts 1:8 and note 6 at Acts 2:4) have this anointing. We need to believe
and release this anointing, not ask and wait for God to anoint us.

This “sealing” by God was mentioned by Paul in two other places in the New
Testament (Ephesians 1:13 and 4:30).
“Sealing” in the Scriptures signifies security and protection (Esther 8:8, Daniel 6:17,
and Ephesians 4:30), ownership (Jeremiah 32:11-12 and 2 Timothy 2:19),
authentication of documents or finished transactions (Genesis 38:18, 41:42; and
Jeremiah 32:9-10), and also is used figuratively and symbolically (Isaiah 8:16; Song
Of Solomon 4:12, 8:6; Daniel 9:24; John 6:27; 1 Corinthians 9:2; Revelation 5:1-2, 5,
and 9).
F.F. Bruce, in his commentary on Ephesians, gives us a good insight into Paul’s
usage here when he states, “An owner seals his property with his signet to mark it
as his; if at a later time he comes to claim it and his right to it is questioned, his seal
is sufficient evidence and puts an end to such questioning. So, the fact that believers
are endowed with the Spirit is the token that they belong in a special sense to
God...Other seals, literal or figurative (like circumcision, the seal of the covenant with
Abraham), were affixed externally; the seal of the New Covenant is imprinted in the
believing heart.”
Not only can we look at this sealing as a proof of ownership, but it is also a means of
preservation. In the same way that people seal fruit in jars with airtight seals to make
preserves, so our born-again spirits have been sealed with the Holy Spirit to prevent
contamination from the flesh (Ephesians 1:13).

“Earnest” is a spiritually significant word in the Scriptures. In the way it is meant
here, it is used three times in the New Testament and always refers to the Holy
Spirit and the believer (this verse, 2 Corinthians 5:5; and Ephesians 1:13-14).
The Greek word “ARRHABON” (“earnest”) literally means “a pledge, i.e. part of the
purchase-money or property given in advance as security for the rest” (Strong’s
Concordance). It is traced back to the Hebrew word “‘ARABOWN” (“pledge”), and
this word means “a pawn (given as security)” (Strong’s Concordance).
The Holy Spirit is the down payment of our inheritance, guaranteeing that the full
redemption of the purchased possession (the believers) will come and be manifest
in Christ.

Paul was stating here that it was to spare them that he “came not as yet unto
Corinth.” The word “spare” carries the idea of not wanting to cause pain, shame,
trouble, or the like. The church still had some division. Some were denying his
authority as an apostle, etc. Reluctant to bring disciplinary action at that time, Paul
had changed his mind about his planned visit. It was out of consideration for the
Corinthians that he did this. Further explanation about his desire to spare them is
given in 2 Corinthians 2:1-4.

Paul’s statements about coming so that he could benefit them (2 Corinthians 1:15)
and his statement here about sparing them might have led some of his critics to ask,
“Who do you think you are? Do you think we can’t make it without you?” Paul put it
all in balance in this verse.
Their faith had to be in God. Paul wasn’t their head (1 Corinthians 11:3); Christ was.
Paul’s part was simply as a tool of the Lord, who was there to help them experience
the joy available in Christ.
CHAPTER 2
Paul’s apostleship and personal character had been assaulted by the Corinthians.
That was one of the major reasons for Paul writing what we call 1 Corinthians (see
Life for Today Study Bible Notes, Introduction to 2 Corinthians). In the first chapter of
this second letter, Paul began to defend his failure to appear in Corinth as promised,
lest his critics also use this against him (see note 9 at 2 Corinthians 1:17 and note
11 at 2 Corinthians 1:18). Here, he revealed why he hadn’t come to Corinth yet.
He had delayed his return trip because he didn’t want a negative relationship with
the Corinthians. He had dealt harshly with them in his previous letter, and he didn’t
want to return until all the problems were solved. As he said in 2 Corinthians 1:23,
“To spare you I came not as yet unto Corinth.” Paul wanted to resolve the
differences through this letter so that when he did arrive in Corinth, it would be a
joyous occasion.

Paul showed an attitude here that is missing in many ministers today. Paul’s joy was
bound up in the joy of those he ministered to. When they rejoiced, Paul rejoiced.
When they were sorry, Paul grieved with them.
Sad to say, many ministers are not in the ministry for the blessing that they can be to
others, but for selfish reasons. They use people to advance their own agendas, and
they don’t care about the people they minister to. They only minister to the needs of
the people to the degree necessary to keep their support coming. That was not
Paul’s attitude. Paul genuinely loved those he ministered to, and this verse reflects
that.

Paul was referring to a previous letter, probably what we call 1 Corinthians. Notice
how closely related Paul was to his fellow believers. In sorrow or joy, he was joined
to his readers. This was the point that Paul was stressing when he said, “I felt sure
that your happiness was so bound up in mine that you would not be happy either,
unless I came with joy” (The Living Bible). See also 1 Corinthians 12:26-27.

Paul was describing the distress and anguish in which he wrote his previous letter.
In the Greek, the phrase “anguish of heart” means a compressing, distress, straits.
The Hebrew words carry the idea of agony, dismay, and distress, which certainly
involves turmoil. We could paraphrase this by saying that it was with deep distress
and actual crying that Paul had written his previous letter.
Paul’s grief was not for himself, but for the Corinthians. He could see what their strife
(see note 1 at 1 Corinthians 1:10) and sin were doing to them, and it hurt him. Later
in this same letter, Paul referred to his daily care of all the churches (2 Corinthians
11:28).
Paul was not a minister who was concerned only with the presentation of some
doctrines, but rather he was a man who felt sorrow, shed tears, and was moved with
compassion and love toward others. R.V.G. Tasker in his commentary on 2
Corinthians states, “By its position in the Greek the word love is given the
strongest possible emphasis...Paul...shows, he had a very special love for the
Corinthians” (Tyndale New Testament Commentaries). Paul’s love is conveyed by
his statement, “My purpose [in writing you] was not to make you sad, but to make
you realize how much I love you all” (Today’s English Version, brackets mine).
Paul genuinely cared for the people he ministered to.

Here, Paul was speaking about a particular individual who had caused grief; i.e., the
man who had the incestuous relationship spoken of in 1 Corinthians 5. Paul stated
that the injury done in this situation affected not just himself but the whole
congregation.
The Amplified Bible relates the interpretation of this passage directly to the
incestuous relationship of 1 Corinthians 5 by stating, “But if someone [the one
among you who committed incest] has caused [all this] grief and pain, he has
caused it not to me, but in some measure, not to put it too severely, [he has
distressed] all of you.”
Likewise, the J.B. Phillips’ translation of the New Testament states, “If the behaviour
of a certain person has caused distress, it does not mean so much that he has
injured me, but that to some extent (I do not wish to exaggerate), he has injured all
of you.”
This reveals that Paul’s corrective measures prescribed in 1 Corinthians 5 were not
vindictive, motivated by personal feelings, but he had given the instructions about
church discipline for the benefit of the whole body of believers in Corinth. That one
sin, if left unchecked, would be like leaven and infect the whole body (1 Corinthians
5:6).

The man whom Paul was speaking of was the man in 1 Corinthians 5 who had
committed incest. He was disciplined by the Corinthian church (see note 6 at 1
Corinthians 5:5) through the withdrawal of their intercession and fellowship. Paul
was saying that the punishment was sufficient, and it was time to receive him back
into right standing with the church.
The fact that this punishment was inflicted by many is proof that Paul’s instructions
in 1 Corinthians 5 were followed by a large percentage of the Corinthian believers.
Paul’s leadership had been questioned, but apparently, his apostolic authority had
been reestablished.
The word “contrariwise” carries the idea of acting completely different than before, of
going opposite in direction. The man had obviously repented, and the church was to
turn, forgive, comfort, and restore the man (Galatians 6:1-2, Jeremiah 3:22, Hosea
14:4, and Micah 7:19).

The word “forgive” occurs fifty-six times in forty-eight verses in the Scriptures. In the
Old Testament, the word carries the idea of covering one’s sin; i.e., atonement
(Exodus 32:30; Leviticus 1:4, 4:20, 26, 31, 35, and 5:10), mercy (Deuteronomy 21:8
and Psalms 86:5), pardon (Exodus 34:9, Numbers 14:19, 2 Kings 5:18, and 2
Chronicles 30:18), the purging away of sin (Psalms 79:9, Proverbs 16:6, and Isaiah
6:7), reconciliation (Ezekiel 45:15, 17; and Daniel 9:24), and acceptance (Genesis
19:21, 1 Samuel 25:35, and Job 42:9).
In the New Testament, it carries the idea of releasing or freeing fully (Matthew 18:27
and John 19:10), and remitting (John 20:23). The Greek word that Paul used here in
2 Corinthians 2:7 is yet another word, “CHARIZOMAI,” and it means “to grant as a
favor, i.e. to gratuitously, in kindness, pardon or rescue” (Strong’s Concordance).
See also 2 Corinthians 2:10; Ephesians 4:32; Colossians 2:13, and 3:13. In Luke
7:42-43, it is used in the context of canceling a debt.
The basis of forgiveness is the love and mercy of God (Numbers 14:19 and Romans
5:8). It is only because God first loved and forgave us that we can love and forgive
others (1 John 4:10-11). In the early church, the preaching of the “forgiveness of
sins” was always associated with the person and work of Jesus Christ and Him
crucified.
In the context of this verse, Paul was appealing to the Corinthians to forgive this one
“even as Christ forgave you, so also do ye” (Colossians 3:13). It is very possible that
some of this man’s relatives were in this Corinthian church–possibly his sisters, or
even his father, whose wife was the other person involved in this incest. Some
would find it hard to forgive and restore a person who had committed such a deed,
but that is exactly what Paul was instructing them to do.
If this act of incest was forgivable, certainly some of the lesser acts committed
against us are forgivable too.

The Greek word that Paul used for “comfort” is “PARAKALEO.” This Greek verb is
found 109 times in the New Testament, and its corresponding noun,
“PARAKLESIS,” is found 29 times. In the context here, PARAKALEO means to
encourage and strengthen by consolation. Paul was encouraging the Corinthians to
forgive and console this one who had sinned. The punishment inflicted was sufficient
for the deed. Restore such a one lest he be overwhelmed by excessive sorrow,
grief, and despair.
Although true comfort only comes from God, the Corinthians were going to be the
human agents and channel of this consolation. When this one repented and turned
from his deeds, he was, in reality, turning to Jesus for comfort. The Corinthians were
going to be the channel of Jesus’ love and comfort by offering forgiveness to this
one.

The English phrase “swallowed up” comes from the Greek verb “KATAPINO,” and
this Greek word was also translated as “devour,” “drown,” and “swallow (up)”
(Strong’s Concordance). The Corinthians, to some degree, had the choice to restore
this one through forgiveness and comfort or to allow this one to be devoured and
destroyed. In the Gospel accounts, Jesus never turned away those who asked for
help (Matthew 8:5-7; Mark 1:40-41, 6:56, and 8:22-25). The Corinthians were acting
in Christ’s behalf in forgiving and restoring this one.
We need to remember that we, like the Corinthians, have the ability to keep others
bound or release them through our forgiveness. Forgiveness not only frees us; it
also frees those who have done us wrong.

Here, Paul was beseeching the Corinthians to reaffirm their love toward this one.
Some translations have rendered this verse, “I beg you to give him some definite
proof of your love for him” (A Translator’s Guide to Paul’s Second Letter to the
Corinthians, p. 23).
In 2 Corinthians 2:7-8, Paul gave us three definite steps to the total restoration of
broken relationships. First, there is the act of forgiveness (2 Corinthians 2:7).
Second, there are steps to console (see note 5 at 2 Corinthians 2:7) the one who
has repented. Third, there should be deliberate acts to prove our love and
forgiveness.
It needs to be noted that restoration cannot be accomplished until the one who is
being forgiven is repentant. Paul didn’t instruct the Corinthians to restore this man
immediately (1 Corinthians 5). It wasn’t until after the man repented that these
instructions were given.
The Scriptures admonish us to forgive as Christ has forgiven us (Colossians 3:13).

God offered His forgiveness toward us while we were yet sinners (Romans 5:8).
Therefore, forgiveness was offered to all unconditionally (Luke 23:34 and Titus
2:11). However, only those who receive the offered forgiveness through repentance
and faith are received as sons of God.
Likewise, we are to forgive others their trespasses, just as God has forgiven us our
trespasses (Mark 11:25-26). We forgive whether or not these others repent or want
our forgiveness, but we cannot restore such people to complete relationship until
there is repentance on their part.
Failure to distinguish between forgiveness and restoration with their different

conditions has caused some people to make themselves vulnerable to unscrupulous
people, with tragic results. In marriage, we should forgive our mates for anything,
even adultery. However, if there is no true repentance on our mates’ part, it would
be foolish trust them in sexually tempting situations. We should forgive business
partners for stealing from us whether or not they repent, but that doesn’t mean we
ought to put ourselves in a position to let them do it again. Complete restoration is
dependent on repentance.

Paul was referring to the letter that he had mentioned in 2 Corinthians 2:3-4. He
wrote the Corinthians partly as a test, to see if they fully accepted his authority and
instructions.

Paul was telling the Corinthians that the man who had their forgiveness had his also.
It was “for your sakes”–i.e., for the welfare and benefit of this Corinthian church–that
forgiveness was offered in the person of Christ. This phrase “in the person of Christ”
means in the presence, sight, or before Christ. Notice also that Paul stressed
forgiveness as a free, sincere act of the will, to be initiated and exercised by the
Corinthians.

The principles found in this verse bring great understanding to the believer in
effectively dealing with the devil and his host. Paul was stating that un-forgiveness is
one of the major ways that the devil gets an advantage over us. The word
“advantage” carries the idea of one who would be in a relatively favorable or
superior position. It is possible for Satan to get the advantage over us or Paul would
not have said this.
Basically, any sin gives Satan an opening into our lives (Romans 6:16). However,
the sin of un-forgiveness is given special attention by the Lord Jesus (Matthew 6:14-
15, 18:35; and Mark 11:25-26) and His half brother James (James 3:16). Their
teachings leave no doubt that un-forgiveness is a luxury none of us can afford. Un-
forgiveness is not only detrimental to others, but it also delivers us over to the
tormentors (Matthew 18:34-35). Satan takes advantage of un-forgiveness.

Notice what Paul did not say here. He did not say that we were supposed to have
PhDs in demonology. Some have used this verse to justify focusing on Satan and
his activity to an inordinate degree. This will actually encourage demonic activity and
become a device that Satan can use against us.
Paul said we should not be “ignorant” of Satan’s devices. We certainly need to know
that the devil and demons exist, and we need to recognize when we are facing
demonic activity, but we need to keep our focus on the Lord. Some people who do
excessive “spiritual warfare” actually spend more time talking to the devil each day
than they do talking to God. That’s not right.
The best defense against the devil is to be so “God-centered” that we give no place
to Satan. Those of us who are very sensitive to the devil’s presence usually do so at
the expense of being sensitive to the Lord’s presence. David said, “If I make my bed
in hell, behold, thou art there” (Psalms 139:8). Any time Satan’s oppression is there,
God’s presence is there too (Hebrews 13:5)! It’s just a matter of which one we focus
on. Focusing on the devil is a trick of the devil.

The word “devices” carries the idea of a plan, scheme, or an evil purpose. We must
resist the devil by renouncing his schemes, confessing any known sin, and forgiving
those who have offended us (1 John 1:9 and Matthew 18:21-35). We shouldn’t wait
until we feel like forgiving, because it will never happen. Forgiveness is a choice.
Because God has forgiven us in Christ, we need to decide to give that forgiveness to
others. In doing so, Satan will lose his advantage over us.

Paul had abandoned his earlier plans to go to Corinth (see note 1 at Acts 18:1) and
had left Ephesus (see note 3 at Acts 18:19), bound for Troas instead. Troas (see
note 7 at Acts 16:8) was a seaport city on the Aegean Sea, located in the western
part of the Roman province in Asia (see note 3 at Acts 16:6). This port city was
important because it was the nearest point to go into Europe.

The phrase “a door was opened unto me of the Lord” conveys the idea of the Lord
opening the opportunity to proclaim the message of Christ (Acts 14:27, 1 Corinthians
16:9, Colossians 4:3, and Revelation 3:7-8). Certainly, a big factor in opening this
door was the raising of Eutychus from the dead (Acts 20:5-11). However, Paul did
not take full advantage of this opportunity, because of his concern for Titus (2
Corinthians 2:13).

Paul had evidently arranged to meet Titus at Troas. As time passed with no news
from Titus, Paul became restless in spirit. The phrase “no rest in my spirit” suggests
that Paul could not relax or be at ease, so he said farewell to the church at Troas
and pressed on into Macedonia.

Titus is mentioned by name thirteen times in twelve verses of Scripture (this verse, 2
Corinthians 7:6, 13-14, 8:6, 16, 23, 12:18; Galatians 2:1, 3; 2 Timothy 4:10; and
Titus 1:4). He is also mentioned in the subscripts that are included in some Bibles at
the end of 2 Corinthians and Titus. From the subscript at the end of the book of
Titus, we find that Titus was ordained the first bishop of the Cretians, which was
basically stated by Paul in Titus 1:5. Titus was not mentioned by name in the book of
Acts, although it is evident by Paul’s statements that he was Paul’s companion in
travel.
From Galatians 2:1, we learn that Titus was a companion of Paul when Paul was
sent to Jerusalem to resolve the dispute over circumcision (see note 2 at Acts 15:1).
Paul stated that Titus was a Greek (Galatians 2:3) who had been converted to
Christianity, apparently under Paul’s ministry (Titus 1:4). Paul mentioned this
because of the legalistic Jews who secretly spied on Paul’s companions to see if
they were circumcised (Galatians 2:4-5). For this very reason, Paul made special
mention that he did not circumcise Titus.
From Paul’s statement in 2 Corinthians 7:14, it appears Titus was not with Paul
during his first visit to Corinth but was sent to them as Paul’s special envoy prior to
his second visit (2 Corinthians 12:17-18). Titus’ assignment was to minister to the
Corinthians about their collection for the poor saints at Jerusalem (2 Corinthians 8:6
and Romans 15:26). Titus also brought Paul word about how the Corinthians had
received Paul’s rebukes and instructions in the epistle we call 1 Corinthians (2
Corinthians 7:6-11).
Paul said Titus was his “partner and fellowhelper” to the Corinthians (2 Corinthians
8:23). Titus didn’t just minister to the Corinthians as a duty; Paul revealed that God
put a real love in Titus’ heart for the Corinthians (2 Corinthians 8:16-17), and Titus
had great joy and was refreshed by the way the Corinthians received him (2
Corinthians 7:13-15).
This verse (2 Corinthians 2:13) is describing an arranged meeting that failed to
happen between Paul and Titus as Titus was returning from Corinth. Paul had no
rest in his spirit, because he was anxious to hear about the Corinthians from Titus.
He did meet up with Titus sometime after his departure from Troas and received the
good reports from Titus about how the Corinthian church had submitted to Paul’s
instructions (2 Corinthians 7:6-13).
Titus was with Paul during Paul’s voyage to Rome. Titus 1:5 says, “For this cause
left I thee in Crete, that thou shouldest set in order the things that are wanting, and
ordain elders in every city, as I had appointed thee.” The only time Scripture records
Paul being in Crete was as a prisoner on his way to Rome (Acts 27:7-8). Therefore,
Titus must have been one of those in Paul’s company mentioned in Acts 21:8.

Here, Paul praised God for always leading us in triumphal victory through our union
with Christ Jesus our Lord. The Greek word used here for “triumph” is
“THRIAMBEUO,” and it is used only twice in the New Testament (this verse and
Colossians 2:15). In Paul’s day, this word was associated with the triumphal
procession (i.e., parade) of a victorious Roman general. When a Roman general had
won a notable victory, he would march his armies through the streets, followed by
his captives. The spoils of battle were displayed and given to people. Censers were
also carried in this parade and dispensed a pleasant aroma.
So, Paul was stating here that we share in Christ’s victorious procession. Paul is
also alluding to the censers of sweet aroma as being like the knowledge of Christ
spreading everywhere (2 Corinthians 2:14-16).

Paul stated here, “For we are unto God a sweet savour of Christ.” As Marvin
Vincent, in his book “Word Studies in the New Testament,” stated, “It is not merely a
sweet odor produced by Christ, but Christ Himself is the savour which exhales in
their [Paul and the apostles] character and work” (Volume 3, p. 299, brackets mine).

The sweet savor (aroma) of the knowledge of Christ (2 Corinthians 2:14) and of
those who bring His message (2 Corinthians 2:15) have two different effects upon
two different kinds of people. For those who reject the Gospel of Christ, this
message produces the smell of death (Acts 24:24-25), but to those who receive this
message of Christ, it releases the smell of life (John 11:26).
Most people take this “savour” symbolically, but there are scriptures about our
righteous actions being a sweet savor to the Lord that could be taken literally. Is it
possible that there is smell in the spiritual realm that comes from our actions? Who
knows? If so, negative actions give a stench of death that attracts demonic activity,
just as righteous actions give off the smell of life that is pleasing to the Lord.
Simply stated, the Gospel and those who preach it are a sweet aroma unto God,
whether mankind believes it and is saved or rejects it and is damned. The rejection
of the Gospel, for one, leads to death; for another, who believes the Gospel, it is the
sweet aroma of life everlasting (2 Corinthians 2:16).

The realization that the proclamation of the Gospel message results in life for some
and death for others caused Paul to cry out, “And who is sufficient for these things?”;
i.e., “Who is adequate for this task and responsibility?” Paul answered this question
in 2 Corinthians 3:5-6 by stating, “Our sufficiency is of God; Who also hath made us
able ministers of the new testament.”

Paul was speaking about his sincerity and purity in proclaiming the Word of God. He
was not as many false teachers who corrupted the Word of God, but rather he was
as from God, commissioned, commanded, and sent. He stood in God’s sight as one
who spoke from his union with Christ.
In Greek usage, the word “KAPELEUO” (“corrupt”) denotes the selling of teaching
for money, the merchandising of God’s Word for sordid gain (Acts 8:20 and 20:33).
What Paul called the corrupting of God’s Word was the offering of the Word of God
for money, the selling of it, peddling it, and retailing it. This is distinctly different from
the principle of receiving gifts as a result of having sown spiritual things (1
Corinthians 9:11 and 13-14).
This verse may be translated as follows: “Unlike so many, we do not peddle the
word of God for profit. On the contrary, we proclaim the gospel under God’s
direction, as messengers sent by him and as servants of Christ” (“A Translator’s
Guide to Paul’s Second Letter to the Corinthians” by Robert G. Bratcher).
CHAPTER 3
Many commentators believe that Paul was continuing his statement from 2
Corinthians 2:17. Paul had just said that he spoke in sincerity in God’s sight and did
not corrupt the Word of God. To some it may sound like boasting, so Paul continued,
“Does this sound as if we were again boasting about ourselves? Could it be that, like
some other people, we need letters of recommendation to you or from you?”
(Today’s English Version).
We must remember that Paul was the one who led these Corinthians to faith in
Christ. There had been a father-son relationship between Paul and the Corinthians.
What had happened? Paul had to come to his own defense as he would have with
people who didn’t know him. Certainly, this should have made the Corinthians feel
ashamed.

“Epistles of commendation” were letters written to commend to the church’s
attention a person as being reputable, worthy, and desirable in his or her Christian
service. These letters were basically favorable statements concerning the character
or qualifications of that person. Letters of commendation were common in the first
century (Oxyrhychus papyri 1.32). New Testament examples of commending
individuals by letters occur in Acts 15:25, 18:27 (Apollos); 1 Corinthians 16:10
(Timothy); Romans 16:1 (Phebe); Colossians 4:10 (Mark); and 2 Corinthians 8:22
(Titus and his companion).
Certainly, Paul needed no such recommendation to or from the Corinthians. They

should have been giving him the honor and respect he so richly deserved.

When Paul said to the Corinthians “Ye are our epistle written in our hearts,” he may
have been referring to his deep love for the Corinthians, as he stated also in 2
Corinthians 7:3, “I have said before that you have such a place in our hearts that we
would live or die with you” (New International Version). Or he may have meant it as
the Revised Standard Version, Amplified Bible, and The Living Bible put it, “The only
letter I need is you yourselves! By looking at the good change in your hearts,
everyone can see that we have done a good work among you” (LB). Many ancient
authorities read “our hearts” as does the King James; others have translated it “your
hearts.” The manuscript support for “our hearts” is stronger and seems to fit the
context much better.

Paul was saying, “You Corinthians are our letter of recommendation.” The best
credentials that Paul could provide were the changed lives of those to whom he had
ministered. Human letters of recommendation could be false or deceiving, but the
changed lives of the Corinthians were letters that were read of all, produced by the
power of God (1 Corinthians 2:1-5 and Romans 1:16).
Paul was speaking in defense of his apostleship and authority over the Corinthians.
Their own lives testified as to the position he should have held in their hearts. He
was the one who led them to the Lord and taught them the wonderful truths of God
(see note 4 at 2 Corinthians 3:2).
Jesus said a tree could be identified as good or bad by looking at its fruit (Matthew
7:17-19 and 12:33). Paul used that same logic here. Their own changed lives were
the fruit of his ministry. Therefore, he could not be bad, as some were accusing him
of being, if he was producing good fruit. The transformed lives of these Corinthians
were a greater letter of recommendation than any letter written on paper with ink
could have ever been. Christ Himself is the author of this letter, as described in the
Old Testament prophecy about this New Covenant: “This is the covenant that I will
make with them after those days, saith the Lord, I will put my laws into their hearts,
and in their minds will I write them; And their sins and iniquities will I remember no
more” (Hebrews 10:16-17 and Jeremiah 31:33-34).
In evaluating ministers and ministries, more attention should be given to the fruit that
is being produced, as Paul did here. Failure to do this could lead someone to reject
and even discredit a minister who simply makes a mistake or is wrong in one area.
On the other extreme, failure to evaluate fruit could cause the simple to be deceived.
All ministers have shortcomings, just as every other member of the body of Christ
does, but that doesn’t mean their ministries are bad. Look at the fruit. Fruit is the true
test of ministers and ministries.
There are some individuals today who feel it is their God-given duty to criticize,
expose, and condemn other ministers and ministries by name. They dissect every
little word and totally miss the heart of those ministers. There is no scriptural
precedent for this. Of course, there are instances where someone was rebuked or
the body of believers was warned about someone, but these cases are relatively few
and far between. No one was ever called to a ministry of correction. Anyone whose
ministry exists only to correct others is way out of line.
In most cases, the critics are speaking against those who have led more people to
the Lord and blessed more lives than they will ever hope to. In other words, the
individuals who have little or no fruit are criticizing those who have much fruit. That
shouldn’t be.
The fruit of these self-appointed spiritual police is not good. They take people who
were once blessed and challenged by a minister, and turn them into unhappy,
unpleasant, critical people like themselves. They are judging another person’s
servant, which is not what the Lord wants them to do (Romans 14:4). If they take
issue with other ministers over doctrine, then they should simply teach the truth.
They don’t have to mention specific names and look for ways to discredit those
people. If the only justification for someone’s ministry is to correct other ministries,
then that’s a bad tree that will produce bad fruit. Beware!

Notice that Paul said that this letter was written not with ink but with the Spirit of the
“living God.” This phrase “living God” appears 30 times in Scripture (Deuteronomy
5:26; Joshua 3:10; 1 Samuel 17:26, 36; 2 Kings 19:4, 16; Psalms 42:2, 84:2; Isaiah
37:4, 17; Jeremiah 10:10, 23:36; Daniel 6:20, 26; Hosea 1:10; Matthew 16:16,
26:63; John 6:69; Acts 14:15; Romans 9:26; this verse, 2 Corinthians 6:16; 1
Timothy 3:15, 4:10, 6:17; Hebrews 3:12, 9:14, 10:31, 12:22; and Revelation 7:2).
In Hebrew, and also in Greek, a name or title signifies the attributes and
characteristics of the person named. Therefore, Paul’s statements are very
significant. We don’t have a dead God. He’s alive. It takes a living God to bring
people abundant life (John 10:10). “The English word ‘God’ is identical with the
Anglo-Saxon word for ‘good,’ and therefore it is believed that the name ‘God’ refers
to the divine goodness” (Unger’s Bible Dictionary).
Here is a list of the various names for God: “God (el, elah, elohim, eloah), Jehovah
(JHWH), God (tsur - ‘rock,’ Isaiah 44:8), God (theos, N.T.), Lord (kurios, N.T.),
(adonai, O.T.), Godhead (theotes, Colossians 2:9), (theios, Acts 17:29), (theiotes,
Romans 1:20), Highest (Most High - elyon, Psalms 18:13, etc.), Highest (Most High -
hupsistos, Matthew 21:9, etc.), Holy One (of Israel, qadosh, Psalms 71:22, etc.),
Mighty One (el, Psalms 50:1; gibbor, Deuteronomy 10:17, etc.), God of Gods
(Deuteronomy 10:17), Lord of lords (Deuteronomy 10:17), Light giver (Maor,
Genesis 1:16), Father (ab, O.T., Psalms 89:26, etc.), Father (pater, N.T., John 5:17,
etc.), Judge (shaphat, Genesis 18:25, etc.), Redeemer (gaal, Job 19:25), Saviour
(yasha, O.T., Isaiah 43:3), Saviour (soter, N.T., Luke 1:47), Deliverer (palat, Psalms
18:2, etc.), Shield (magen, Psalms 3:3; also buckler, Psalms 18:30), Strength
(eyaluth, Psalms 22:19), Almighty (shaddai, Genesis 17:1, etc.), God of seeing (el
roi, Genesis 16:13), Righteous One (tsaddiq, Psalms 7:9, etc.), Lord of Hosts
(elohim tsebhaoth, Jeremiah 11:20)” (Zondervan Pictorial Encyclopedia, Volume 2,
p. 761).

Paul was expressing absolute trust and confidence in God’s ministry through him,
because of the fruit that it had borne in the lives of these Corinthians (see note 5 at 2
Corinthians 3:3). If what we believe and teach is truly of God, it will bear good fruit.
Someone who claims to have a corner on the truth but never produces good fruit is
deceived. Paul was not deceived, as the fruit of his ministry proved.

Paul had just been boasting of the fruit of his ministry as proof of his apostleship and
authority. This might lead someone to think that Paul was operating in pride, so he
set the record straight.
Paul declared that what he had done and was going to do would be done through
dependence upon Christ and His sufficiency. God is all that is needed, adequate
and enough to meet the task. This verse could be translated, “We do not think
ourselves sufficient to gain wisdom by our own reasoning, or able of ourselves to do
anything for which we might take credit, but our ability comes from God alone” (see
“The Life and Epistles of St. Paul” by William J. Conybeare, The New Testament in
Basic English, and “Knox’s Translation of the Vulgate” by Ronald Knox). Some
further scriptures that teach man’s total dependence and God’s sufficiency are 2
Chronicles 20:12; Jeremiah 10:23; John 15:5; 2 Corinthians 9:8, 12:9; Philippians
4:13; and 1 Timothy 1:12.

God made Paul and his companions sufficient, adequate, and able to perform the
duties of serving others the truths of the New Covenant. It was God who enabled
them.
One Chaldean word (“PELACH”), one Hebrew word (“SHARATH”), and three Greek
words (“DIAKONOS,” “LEITOURGOS,” and “HUPERETES”) were used in the
Scriptures to describe a “minister.” These words carry the idea of one who breaks
open the Word of God (Luke 1:2), serves God by serving others (Matthew 25:44 and
Philippians 2:25), worships (Deuteronomy 10:8, 21:5; and 1 Chronicles 16:4), waits
on others or runs errands and attends to menial tasks (Psalms 103:21), serves (2
Chronicles 29:11 and Psalms 101:6), acts as a public servant in the service of the
temple or the Gospel (Acts 26:16, Romans 15:16, and 1 Corinthians 4:1), and/or is
an under-oarsman; i.e., a subordinate (Matthew 26:58).
Ministers in the Scriptures are described as being ministers that do His pleasure or
will (Psalms 103:21), ministers of God (Isaiah 61:6 and 2 Corinthians 6:4), ministers
of the sanctuary who come near to minister unto the Lord (Ezekiel 45:4), ministers of
the altar (Joel 1:13), ministers of the LORD (Joel 2:17), ministers of the Word (Luke
1:2), ministers of Christ (1 Corinthians 4:1 and 2 Corinthians 11:23), ministers of the
New Testament (2 Corinthians 3:6), and ministers of righteousness (2 Corinthians
11:15).
Other titles and names of ministers in scripture are ambassadors for Christ (2
Corinthians 5:20); apostles (Ephesians 4:11); bishops, elders, and disciples (1
Timothy 3:1, 5:17; and Acts 6:1); fishers of men (Matthew 4:19); overseers (Acts
20:28); preachers (1 Timothy 2:7); servants of God (James 1:1); shepherds
(Jeremiah 23:4); soldiers of Christ (2 Timothy 2:3); stewards of God (Titus 1:7);
stewards of the mysteries of God (1 Corinthians 4:1); witnesses (Acts 1:8); prophets,
evangelists, and pastors and teachers (Ephesians 4:11); workers together with God
(2 Corinthians 6:1); and servants of the church (2 Corinthians 4:5).

Here, Paul was distinguishing the Old Covenant from the New Covenant by
contrasting the words “letter” and “spirit,” “life” and death (“killeth”).
The Law was a single, complete system that demanded perfect obedience to all its
precepts. To be justified by the Law, a person must keep all the Law all the time, or
come under a curse (Deuteronomy 27:26, Galatians 3:10, and James 2:10-11). The
effects of the Law upon those seeking to be justified by it are that it stirs up sin
(Romans 7:5 and 9), strengthens sin (1 Corinthians 15:56 and Romans 6:14),
produces transgression and wrath (Romans 4:15), causes condemnation (Romans
8:1-3), keeps people under Satan’s dominion (Colossians 2:14-15), brings people
into bondage (Galatians 4:24-25), and produces death (this verse).
The New Covenant, in contrast, is an everlasting covenant (Hebrews 13:20), a

ministration of Spirit (this verse, 2 Corinthians 3:8, and 17-18), forgiveness (Matthew
26:28, Romans 11:27, and Hebrews 8:12), righteousness (2 Corinthians 3:9 and
5:21), glory (2 Corinthians 3:8, 10-11, and 18), liberty (2 Corinthians 3:17 and
Galatians 5:1), mercy (Hebrews 8:12), life (this verse and Romans 8:2), grace
(Romans 3:24), faith (Romans 10:6-10), truth (John 14:6), reconciliation (2
Corinthians 5:18), justification (Romans 5:1), and founded upon better promises
(Hebrews 8:6).
Therefore, the contrast between the Old Covenant and the New Covenant is very
accurately depicted by the contrast between life and death.

From 2 Corinthians 3:6 to the end of the chapter, Paul contrasted the ministration of
the Old Covenant of Law with that of the New Covenant of grace. He described the
Old Covenant as the letter (2 Corinthians 3:6), producing death (2 Corinthians 3:6),
glorious (this verse), condemning (2 Corinthians 3:9), done away with (2 Corinthians
3:11), veiled or not permitting an accurate view of God (2 Corinthians 3:13), and
having been abolished (2 Corinthians 3:13).
In contrast, he described the New Covenant that Christ enacted as the spirit (2
Corinthians 3:6), giving life (2 Corinthians 3:6), more glorious than the old (2
Corinthians 3:8), producing righteousness instead of condemnation (2 Corinthians
3:9), remaining or still in effect (2 Corinthians 3:11), and enlightening, allowing us to
behold the true glory of God (2 Corinthians 3:16-18).
From these contrasts, we can see that the Old Covenant of Law was not uplifting but
condemning (see note 4 at Romans 3:19) and that it has now been replaced for
believers with the New Covenant of grace. Failure to understand clearly the
difference between the New Covenant and the Old Covenant is certainly one of the
main reasons many Christians don’t experience the victorious life of Christ (see note
3 at Romans 3:19, note 1 at Romans 3:21, note 14 at Romans 3:31, note 3 at
Romans 4:15, note 8 at Romans 5:20, notes 1-2 at Romans 7:7, notes 3-4 at
Romans 7:9, note 5 at Romans 7:11, and note 6 at Romans 7:13).

To fully appreciate Paul’s comparisons through the end of this chapter, it’s important
to understand the Old Testament events to which he was referring. The story is as
follows: “Moses was up on the mountain with the Lord for forty days and forty nights,
and in all that time he neither ate nor drank” (Exodus 34:28, The Living Bible; see
also Deuteronomy 9:18). At that time, God wrote out the Ten Commandments on
the stone tablets (Exodus 34:1 and Deuteronomy 10:1-4).
“Moses didn’t realize as he came back down the mountain with the tablets that his
face glowed from being in the presence of God. Because of this radiance upon his
face, Aaron and the people of Israel were afraid to come near him.... [Moses] gave
them the commandments the Lord had given him upon the mountain. When Moses
had finished speaking with them, he put a veil over his face” so that the people
would not be frightened by seeing the glory of God on his face (Exodus 34:28-30
and 32-33, LB, brackets mine).

There are only two people in Scripture whose faces definitely shone with the glory of
the Lord: Moses (Exodus 34:30) and Jesus (Matthew 17:2). The angel who rolled
the stone away from Christ’s tomb had a countenance like lightning (Matthew 28:3),
and Stephen’s face looked like that of an angel (Acts 6:15), possibly meaning that it
was also shining. Ecclesiastes 8:1 says, “A man’s wisdom maketh his face to shine,
and the boldness of his face shall be changed,” but this is probably speaking more in
a figurative sense than what Moses and Jesus experienced.
There was a notable difference between Moses’ face shining and Jesus’ face
shining. Moses was reflecting the glory of God whereas Jesus was the glory
of God (see note 1 at Matthew 17:2).

Jesus said in John 3:17, “For God sent not his Son into the world to condemn the
world; but that the world through him might be saved.” Romans 8:1 says, “There is
therefore now no condemnation to them which are in Christ Jesus.” Romans 8:34
says, “Who is he that condemneth? It is Christ that died, yea rather, that is risen
again, who is even at the right hand of God, who also maketh intercession for us.”
These scriptures leave no doubt that condemnation (see note 5 at this verse) is not
a ministry of God to His children. Yet, Paul was saying here that the Old Testament
Law was a ministration of condemnation. What does this mean? “Is the law then
against the promises of God? God forbid” (Galatians 3:21)!
The Lord uses the Law to convict and condemn lost people for their sin (1 Timothy
1:9). There is a positive purpose for this before salvation (see note 4 at Romans
3:19), but once people believe in Christ and become new creatures (2 Corinthians
5:17), they are no longer under the Law (see note 3 at Romans 3:19) and, therefore,
no longer under its condemnation (see note 4 at Romans 8:1 and note 6 at Romans
8:2). The way the Lord convicts believers is through the inner ministry of the Holy
Spirit. This is always done in a positive manner that encourages them to turn from
sin rather than the negative way of condemning them for having committed the sin.

In the Old Testament, the Hebrew word that was usually translated “condemn” is
“RASHA’,” and it means “to be (causatively, do or declare) wrong” (Strong’s
Concordance). It was also used to refer to wicked behavior (2 Chronicles 6:37,
20:35, 22:3; Nehemiah 9:33; Psalms 106:6; Daniel 9:5, 11:32, and 12:10). The other
word, which was not used as frequently, is “SHAPHAT,” and it means “to judge, i.e.
pronounce sentence (for or against)” (Strong’s Concordance) (Numbers 35:24,
Deuteronomy 25:2, and 2 Chronicles 22:8).
In the New Testament, the Greek words used for “condemn” are “KATAGINOSKO”
(“to note against, i.e. find fault with” [Strong’s Concordance] - Galatians 2:11 and 1
John 3:20-21), “KATADIKAZO” (“pronounce guilty” [Strong’s Concordance] -
Matthew 12:7, 37; Luke 6:37; and James 5:6), “KATAKRINO” (“to judge against, i.e.
sentence” [Strong’s Concordance] - Matthew 12:41-42, 20:18, and 27:3; Mark 10:33,
14:64, 16:16; Luke 11:31-32; John 8:10-11; Romans 2:1, 8:3, 34, 14:23; 1
Corinthians 11:32; Hebrews 11:7; James 5:9; and 2 Peter 2:6), “KATAKRISIS”
(“sentencing adversely” [Strong’s Concordance] - this verse and 2 Corinthians 7:3),
and “KRINO” (“decide (mentally or judicially)...to try, condemn, punish” [Strong’s
Concordance] - Matthew 7:1; Luke 6:37, 7:43; John 3:17-18, 12:48; Acts 13:27,
23:3; and 1 Corinthians 5:13).
The idea from these Greek and Hebrew words is that those who resist
righteousness and choose wickedness have brought themselves under
condemnation.
The N.T. tells us that Jesus Christ did not come to condemn the world but to save
them (John 3:17-18). The reason that the Law was given as a ministration of
condemnation was to show the world their guilt before a holy and righteous God.
This ministration of condemnation was to serve a positive purpose; i.e., it was to be
a schoolmaster that would lead mankind to the Savior (Galatians 3:24). For those
who have chosen Jesus as the Savior from their sins, there is no condemnation
awaiting them (Romans 8:1 and 33-34).

Glory and splendor did accompany the giving of the Old Testament Law. Paul
stated, “If the ministration of condemnation be glory.” However, the glory of the New
Testament surpasses the glory of the O.T. as much as the brightness of the sun
surpasses the brightness of the moon (see note 8 at 2 Corinthians 3:10).
The Greek word for “glory” used here, and in the majority of the N.T., is “DOXA,” and
it is translated “glory” 145 times in 132 verses. “Glory” implies the revealing or
disclosure of who God is (Exodus 16:10, 33:18-20; and 2 Chronicles 7:1-3); His
majestic beauty, honor, and adoration result in praise and thanksgiving to God in
worship. Also, “glory” is used in the connotation of splendor, grandeur, or
magnificence, as Paul used it here.
True glory is to be found only in God, revealed in His attributes and displayed in His
acts. Glory is reflected back to God by the believers bearing much fruit (John 15:8),
completing the work God has called them to do (John 17:4), just belonging to the
Lord (John 17:10), doing all that we do in His name and through His strength (1
Corinthians 10:31), offering Him the praise and worship He so richly deserves
(Ephesians 1:11-12 and 3:21), being filled with the fruit of righteousness (Philippians
1:11 and Ephesians 2:10), and by the indwelling of Christ in the life of the believer
(Colossians 1:27).

In this verse, Paul referred to the Old Testament Law as a “ministration of
condemnation” and the New Testament dispensation of grace as “the ministration of
righteousness.” These terms are descriptive of the main difference between the Old
and New Testaments.
The purpose of the O.T. Law was to make mankind aware of their sin and their need
for a Savior. It showed man sin, not a Savior, but the N.T. shows man Christ, the
Savior, and tells them they have been granted right standing with Him on the basis
of faith.
So, the focus of each of the two covenants is different. The O.T. focuses on the flesh
(see note 3 at Romans 7:18) and its separation from God. The N.T. focuses on the
spirit’s righteous union with Christ. Also, the methods of the two covenants are
different. The O.T. motivated people through the negative means of guilt (Romans
3:19) and condemnation (this verse), while the N.T. motivates people to live for God
in response to the great love He has shown for them (1 John 4:19). The end results
of the two covenants are different too. The Law leaves people broken, guilty,
condemned, but ready for a Savior. The N.T. ministry of righteousness leaves
people full of the glory of God and all His benefits.
Therefore, those who apply the Law to Christians are not using it properly (1
Timothy 1:8-11). That means ministry that focuses primarily on the unrighteousness
of the flesh instead of the righteousness of the spirit is not correct. Motivating
Christians to serve God through guilt and fear is not the N.T. way (Philemon 6), and
those ministers who leave people broken over their sin without resolving their pain
into praise to God for His forgiveness and righteousness are not taking full
advantage of the N.T. ministry of righteousness either.

The Old Testament Law was glorious (see note 6 at 2 Corinthians 3:9), but when
compared to the glory of the New Covenant Jesus put into effect, it loses all its
appeal. A flashlight has glory and splendor in the dark, but it has no glory or
splendor at all when the sun is shining. Likewise, the difference between the glory of
the O.T. and the New Testament is like day and night.

This scripture is just one of many that speak of the Old Testament Law being done
away with (2 Corinthians 3:13; Romans 10:4; Galatians 3:24-25; Ephesians 2:14-15;
Colossians 2:14; Hebrews 7:12, 18, 8:7-13, and 10:1-9) for the believer (see note 4
at John 3:36).

The Greek noun “ELPIS” (“hope”) is used in this context to mean “joyful and
confident expectation of eternal salvation” (Thayer’s Greek-English Lexicon).
Because of the superiority of the New Covenant and all its benefits over those of the
Old Covenant, Paul used great plainness–i.e., boldness–in bringing its message.
The stakes are so high that he had to make sure everyone clearly understood the
Gospel.

Here, Paul was referring to the veil that Moses had over his face as described in
Exodus 34:29-35 (see note 2 at 2 Corinthians 3:7). The veil kept the Israelites from
gazing on the glory of God reflected upon Moses’ face, just as the Old Testament
Law kept them from beholding the fullness of God’s glorious love (see note 14 at 2
Corinthians 3:14). In contrast to what Moses did, Jesus gave us a full look at the
glory of God through showing us perfect love (1 John 4:8).
This is a reference to the Old Testament Law having been abolished as a means of
relationship for the New Testament believer (see note 9 at 2 Corinthians 3:11).

“Blindness” is used metaphorically in the Scriptures to portray spiritual insensitivity.
The Greek word “POROO,” translated “blinded” here, was translated “hardened”–
i.e., a hardened heart–three times (Mark 6:52, 8:17; and John 12:40) and “blinded”–
i.e., spiritual blindness–two times (Romans 11:7 and this verse). POROO carries the
idea not only of losing the power to perceive and understand, but also the idea of
hardening as by a callus. Trying to relate to the Lord on the basis of Law blinds us or
hardens our hearts to the true revelation of God’s grace (see note 14 at this verse).

Just as a physical veil was upon Moses’ face, Paul was saying that a spiritual veil
was over Israel’s minds and hearts until this day (Isaiah 53:1-3; Romans 3:1-3, 11:7,
and 25). This veil blinded Israel to the true meaning of many Old Testament
scriptures that spoke of the grace and mercy of the New Covenant.
Jesus said to His unbelieving disciples, “These are the words which...must be
fulfilled, which were written in the law of Moses, and in the prophets, and in the
psalms, concerning me. Then opened he their understanding, that they might
understand the scriptures” (Luke 24:44-45). Jesus removed the veil from their
understanding.
Those who are trying to obtain righteousness through their actions (Law) have a veil
over their understanding. Legalistically minded people do not understand the grace
of God. However, when they turn to the grace that is in Christ Jesus, the spiritual veil
of unbelief is removed. A revelation of righteousness by grace opens up the
Scriptures as no other revelation does.

Moses’ veil was upon his face. Israel’s veil is upon their hearts. Nevertheless, when
they turn their hearts to the true and living God through Christ Jesus, their blindness
shall be taken away entirely. The Greek word “EPISTREPHO” (“turn”) was also
translated as variations of “converted” and “turn about” (Matthew 9:22, 13:15; Mark
4:12, 5:30, 8:33; Luke 22:32; John 12:40, 21:20; Acts 3:19, 28:27; Galatians 4:9;
and James 5:19-20).

God is not a man; He is Spirit (see note 5 at John 4:24). Spirit is not material
substance, as creation, but rather is defined by words such as “breath,” “air,”
“breeze,” and “wind” (this can be verified by looking up the Greek and Hebrew
definitions for “spirit”). These words describe that which is invisible but nonetheless
is very real (Colossians 1:15, 1 Timothy 1:17, and Hebrews 11:27). Spirit is not
limited as we are (Psalms 139:7). Spirit can penetrate the human body and live
within the human heart without displacing anything human (1 Corinthians 6:19 and
Ephesians 3:17).
Although God is Spirit, He is still a person possessing a full and distinct personality.
He speaks (Acts 8:29); has a will (1 Corinthians 12:11); has knowledge (1
Corinthians 2:11); appoints (Acts 20:28); commands (Acts 13:2); teaches (1 John
2:27); testifies (John 15:26); intercedes (Romans 8:26); loves (Romans 15:30);
communes (2 Corinthians 13:14); works miracles (1 Corinthians 12:10-11); and can
be lied to, rebelled against, and grieved (Acts 5:3, 7:51; and Ephesians 4:30). He is
eternal (Hebrews 9:14), omniscient (all knowing, Psalms 139:12), omnipotent (all
powerful, Matthew 19:26), and omnipresent (present everywhere, 1 Kings 8:27).
God is identified as a Spirit in Scripture in some of the following ways: the Spirit
(Acts 16:7); the Spirit of God (Genesis 1:2, 41:38; Exodus 31:3; Numbers 24:2; 2
Chronicles 15:1; Matthew 3:16; and Romans 15:19); the Spirit of the LORD (i.e.,
Jehovah - Judges 15:14; 1 Samuel 10:6; Isaiah 11:2, 40:13, 59:19; and Micah 3:8);
Spirit of the living God (2 Corinthians 3:3); the Spirit of Christ (Romans 8:9 and 1
Peter 1:11); the Father of spirits (Hebrews 12:9); the Spirit of Jesus Christ
(Philippians 1:19); the Holy Spirit (Psalms 51:11, Isaiah 63:10-11, Luke 11:13,
Ephesians 1:13, and 1 Thessalonians 4:8); the Spirit of holiness (Romans 1:4); the
Spirit of wisdom, understanding, counsel, might, and knowledge (Isaiah 11:2); the
Spirit of grace (Hebrews 10:29); the Spirit of your Father (Matthew 10:20); the Spirit
of truth (John 14:17, 15:26, and 16:13); the Spirit of life (Romans 8:2); the Spirit of
adoption (Romans 8:15); the Spirit of His Son (Galatians 4:6); the holy Spirit of
promise (Ephesians 1:13); the Spirit of power, love, and a sound mind (2 Timothy
1:7); and the Spirit of glory (1 Peter 4:14).

This title “Spirit of the Lord” is found a total of thirty-one times in the Scriptures
(Judges 3:10, 6:34, 11:29, 13:25, 14:6, 19, 15:14; 1 Samuel 10:6, 16:13-14; 2
Samuel 23:2; 1 Kings 18:12, 22:24; 2 Kings 2:16; 2 Chronicles 18:23, 20:14; Isaiah
11:2, 40:7, 13, 59:19, 61:1, 63:14; Ezekiel 11:5, 37:1; Micah 2:7, 3:8; Luke 4:18;
Acts 5:9, 8:39; and 2 Corinthians 3:17-18).

The word “liberty” occurs twenty-seven times in twenty-five verses in Scripture
(Leviticus 25:10; Psalms 119:45; Isaiah 61:1; Jeremiah 34:8, 15-17; Ezekiel 46:17;
Luke 4:18; Acts 24:23, 26:32, 27:3; Romans 8:21; 1 Corinthians 7:39, 8:9, 10:29; 2
Corinthians 3:17; Galatians 2:4, 5:1, 13; Hebrews 13:23; James 1:25, 2:12; 1 Peter
2:16; and 2 Peter 2:19). The Greek noun “ELEUTHERIA,” used here, is found
eleven times in the New Testament (Romans 8:21 [once]; 1 Corinthians 10:29
[once]; this verse [once]; Galatians 2:4 [once], 5:1 [once], 13 [twice], James 1:25
[once], 2:12 [once]; 1 Peter 2:16 [once]; and 2 Peter 2:19 [once]). Paul stated,
“Where the Spirit of the Lord is, there is liberty.” This liberty is spiritual freedom from
the law of sin and death (Romans 8:2), the devil (1 John 3:8), and religious bondage
of any form that would try to bind the believer (Galatians 1:4 and 5:1).
The Spirit of the Lord brings freedom (Galatians 5:1 and Romans 8:2), exemption
from bondage and care (Romans 8:15), and the spontaneous outflow of life and
peace (Romans 8:6). In contrast, evil spirits bring slavery (2 Timothy 2:26), torment
(1 John 4:18), fear (2 Timothy 1:7), and oppression of every kind (Acts 10:38).
The New Covenant is a ministration of life and Spirit (Romans 7:6), thus bringing the
life of Jesus to defeat our foe. We are no match in ourselves for the devil, sin, or the
flesh; but the devil, sin, and the flesh are no match for the Spirit of the Lord who
indwells us (1 Corinthians 6:19). Paul’s exhortation to the believer was to “stand fast
therefore in the liberty wherewith Christ hath made us free” (Galatians 5:1).

This phrase “open face” is a play on the symbolism of Moses’ veil that Paul had
been speaking of since 2 Corinthians 3:13. The word “open” was translated from the
Greek word “ANAKALUPTO,” and this Greek word means “to unveil” (Strong’s
Concordance). Therefore, this is speaking of an unveiled face. Moses’ veil
concealed the glory of God on his face, just as the Law blocks our view of the glory
of God. When we get rid of our “Law mentality” (see note 14 at 2 Corinthians 3:14),
we will be able to see the grace of God clearly.

We behold this glory “as in a glass.” One compound Greek word,
“KATOPTRIZOMAI,” was translated as the complete phrase “beholding as in a
glass.” This word means “to mirror oneself, i.e. to see reflected” (Strong’s
Concordance). Therefore, this glass is speaking of a mirror (as is James 1:23), and
the idea is of looking at the glory of the Lord that is in us.
As we see the glory of the Lord that is within us through our union with Christ, our
outer selves will begin to reflect that glory for all to see (Philippians 1:6). Many
Christians envision God’s glory as being far off in heaven, and therefore, they don’t
experience the transformation that comes by beholding the glory that is in us
(Colossians 1:27). Paul gave us a prayer to pray that would open up our spiritual
eyes to the riches of the glory of His inheritance, which is in the saints (Ephesians
1:18).

The Greek word that was translated “changed” here is “METAMORPHOO.” This is
the same word that was translated “transformed” in Romans 12:2, and it is the word
we get our English word “metamorphosis” from (see note 8 at Romans 12:2). It is
speaking of a complete transformation, like that of a worm to a butterfly. As we turn
our hearts from the condemnation of the Law to behold the righteousness within us
through the grace of Christ, our outer selves will be transformed little by little to
reflect that inner glory.
This verse establishes a principle that we become what we behold. If we look on the
sins of our outer selves, we will be enslaved to those sins, but if we behold the glory
of the Lord within us, we will reflect that glory in our actions. “For as he thinketh in
his heart, so is he” (Proverbs 23:7). Constantly focusing our attention on failure will
actually cause failure, but focusing on Christ in us will produce a lifestyle like that of
Christ.
The phrase “from glory to glory” is referring to being changed from the glory of the
Old Covenant to the glory of the New Covenant.
CHAPTER 4
“Therefore seeing we have this ministry,” is a direct reference back to 2 Corinthians
3, where Paul described his ministry as a ministry of the New Covenant (2
Corinthians 3:6), a ministration of righteousness and Spirit (2 Corinthians 3:8-9) that
exceeded that of the Old Covenant in glory (2 Corinthians 3:10).
In his admonition to Timothy in 2 Timothy 2:1, Paul said, “Thou therefore, my son,
be strong in the grace that is in Christ Jesus.” This message of divine grace was
imparted to the Apostle Paul by the mercy of God, and it became the strength by
which he ministered. It was this abundant mercy and grace that caused Paul never
to lose heart and faint.

Paul was revealing his personal standard of integrity. There was no deceit, no
dishonesty on his part. He was totally transparent in his ministry, depending on the
Holy Spirit to produce the right results, instead of his own craftiness.
In Colossians 3:9-10, Paul linked ceasing from lying with knowing one’s own identity
in Christ and being renewed in knowledge. Those who are trusting in Christ cannot
trust in lies at the same time. Dishonest people are desperate people who are
operating in fear instead of faith. Usually this fear comes because they do not have
clear consciences and they must use deceit to cover their deeds.
Paul showed his great faith in the Lord and his absolute security in Christ by refusing
to use any type of manipulation. It is a sign of great faith and maturity in the Lord
when ministers let the Holy Spirit be the one who does the convicting.

Paul proclaimed that his conscience was clear as he walked before people and in
the sight of God. He had never adulterated the Gospel, nor had he used
underhanded means to deceive. Paul’s method of ministry was open and righteous
because he served others as one walking in the presence of God. On the contrary,
false teachers conceal their hidden lives of dishonesty and shame. Their methods of
ministry use trickery and craftiness to ensnare their unsuspecting victims by
adulterating the Word of God. This seems to be the meaning of the words and
phrases from the Greek that Paul used in this verse.
Paul mentioned three things in this verse that characterize false prophets and
teachers. First, they are dishonest. The Greek word translated “dishonesty” implies
hidden, concealed, and secret things that bring shame or disgrace.
Second, false ministers use craftiness (Ephesians 4:14). Craftiness carries the idea
of being underhanded, deceptive, shrewd, and cunning. This same Greek word was
used to describe the serpent’s subtlety in beguiling Eve (2 Corinthians 11:3).
Third, they handle God’s Word deceitfully. This would involve those that distort,
tamper with, adulterate, or falsify God’s Word.
False prophets and teachers are deceived because of their lack of love for the truth
(2 Thessalonians 2:10-12 and Ezekiel 14:7-9). They devour souls, oppress, and
defraud (Ezekiel 22:25); they may preach about Christ out of contention, a factious
spirit, or for their own ends, but not sincerely (Philippians 1:16). They will appear to
be very religious and may come as “an angel of light” (2 Corinthians 11:13-14).
They may come undetected in sheep’s clothing (Matthew 7:15) and prey upon God’s
flock instead of feeding them (Ezekiel 34:2). They will quickly forsake the sheep in
times of trouble (John 10:12). They will teach things for filthy lucre’s sake (Titus
1:11) and be covetous and greedy for gain (Micah 3:11). They claim to be
commissioned and sent by God (Jeremiah 23:21), but their lies cause God’s people
to err (Jeremiah 23:32 and Revelation 2:20).
These false teachers are faithless (Zephaniah 3:4) and many times given to
immorality (Jeremiah 23:11, 14; and 2 Peter 2:14). “Many shall follow their
pernicious ways” (2 Peter 2:2) and come to great harm. Because of these false
prophets’ greed, they “will tell you anything to get hold of your money” (2 Peter 2:3,
The Living Bible). They have forsaken the right way and are gone astray (2 Peter
2:15). They profess that they know God, but in works, they deny Him (Titus 1:16).
They turn the grace of God into lasciviousness, saying, “We can do just as we like”
(Jude 4, LB).

The Greek word used here for “hid” is “KALUPTO,” and it means “to cover...to hide,
veil, i.e. to hinder the knowledge of a thing” (Thayer’s Greek-English Lexicon). It was
used in Matthew 8:24 in reference to the waves of the sea that covered (KALUPTO)
the ship in the midst of the storm. It was used in Luke 8:16 to describe a candle
being covered (KALUPTO) with a vessel. It was used in James 5:20, talking about a
multitude of sins being hidden (KALUPTO) and, in 1 Peter 4:8, about the love that
covers (KALUPTO) a multitude of sins.
We can see from this text that it is Satan’s work to hinder, hide, and cover the
truthfulness of the Gospel from the minds of mankind. As a result, the Greek
participle for “lost,” which Paul used in this verse, is expressing Paul’s concern that
people are perishing. It was this concern that led Paul to continue to preach Jesus (2
Corinthians 4:5) in spite of the hardships that he endured (2 Corinthians 4:8-10).
The reason the Gospel is hidden to some is because they refuse to accept Jesus.
Paul said in Colossians 2:3, “In whom are hid all the treasures of wisdom and
knowledge.” There is no access to the wisdom of God without Jesus. When people
turn to Jesus in true, childlike faith, then the message of the Gospel is no longer
hidden from them.

In the New Testament, Satan is depicted as being the god of this world (this verse),
the prince of this world (John 12:31, 14:30, and 16:11), the prince of the devils
(Matthew 12:24), the prince of the power of the air (Ephesians 2:2), and that old
serpent, called the Devil (Revelation 12:9).
His activities include blinding the minds of them who believe not (this verse),
deception and craftiness (Genesis 3:1 and 2 Corinthians 11:3), disguising himself as
an angel of light (2 Corinthians 11:14), tempting mankind (Matthew 4:3 and 6:13),
condemnation (1 Timothy 3:6), bringing people into reproach and a snare (1 Timothy
3:7 and 2 Timothy 2:26), lying and all untruth (John 8:44 and Acts 5:3), and
snatching away God’s Word from people’s hearts (Matthew 13:19, Mark 4:15, and
Luke 8:12).
He binds humans with physical infirmities (Luke 13:11 and 16), hinders the work of
God (1 Thessalonians 2:18), buffets God’s messengers (2 Corinthians 12:7),
displays wrath (Revelation 12:12), accuses the brethren (Revelation 12:10),
possesses those who yield to him (Luke 22:3 and John 13:27), controls the world’s
system in wickedness (1 John 5:19), controls the false religious system (Revelation
2:9 and 3:9), promotes the false worship of demons (Deuteronomy 32:17 and
Matthew 4:8-9), and wrestles against the people of God (Ephesians 6:12).
The believers’ commission is to resist the devil and see him flee (James 4:7), yield
not their members as servants to unrighteousness (Romans 6:13), take authority
over all power of the Enemy (Matthew 10:1 and Luke 10:19), bring demons under
their subjection (Luke 10:17), cast demons out (Matthew 10:8 and Mark 16:17),
overcome the evil one (1 John 2:13-14), overcome evil with good (Romans 12:21),
not give the devil a foothold (Ephesians 4:27), and stand against the wiles of the
devil (Ephesians 6:11). And the God of peace shall bruise Satan under their feet
(Romans 16:20).

We now see that the source of blindness over the minds of mankind (see note 4 at 2
Corinthians 4:3) is the god of this world (see note 5 at this verse). There is a fierce
spiritual battle going on behind the physical scenes to stop the light of the Gospel
from shining in people’s hearts (Ephesians 6:12). This is why it is so hard to
penetrate some people with the Gospel.
This might lead some to think that those who have their minds blinded can’t be
reached, but in the context of Paul’s statement, it is clear that God commands light
to shine out of darkness into people’s hearts (2 Corinthians 4:6). The glorious
Gospel of Jesus Christ can penetrate the worst darkness the devil can produce.
This is the reason Satan tries to hinder the preaching of the Gospel (Acts 13:8;
Romans 1:13; 2 Timothy 3:8, and 4:14-15). If he can’t stop it, he will try to pervert it
(Acts 15:1 and Galatians 1:6-9). He does this mainly through the false teaching of
religious deception.
Therefore, it is imperative that we continue to preach the true Gospel, for it is the
power of God that breaks through this spiritual darkness and brings salvation
(Romans 1:16). It’s the Word of God that produces salvation, not programs and
socials. Any religion or religious activity that does not have Christ as the focal center
of man’s redemption is a dead work that must be repented of (Hebrews 6:1) in order
to receive the full benefit of God’s redeeming grace (Romans 11:6 and Galatians
3:21).

There are spiritual powers at work in unbelievers to blind them to the truth of God’s
Word (see notes 5-6 at this verse). This is certainly one area that we need to take
authority over when we pray for the lost to be saved. We also need to pray that God
would send laborers across their paths with the Word of God (see note 1 at Matthew
9:38). In addition to this, we have the power to remit people’s sins (see note 7 at
John 20:23).

“The light of the glorious gospel of Christ, who is the image of God” is another way
of saying that the saving presence of God is now made known in Christ. In the Old
Testament, light and God’s glory were associated with God’s saving presence
(Exodus 16:10, 24:17; and Psalms 104:2). It is now through Christ that God’s
presence and saving power are revealed.
The term “image of God” means identical in substance and nature (Philippians 2:6,
Colossians 1:15, and Hebrews 1:3). This reveals the fact that it is God in Christ who
is saving the world through the Gospel (2 Corinthians 5:19 and 1 Timothy 3:16).

What a simple but profound truth. If some ministers today were to delete all the
promotion of self, there wouldn’t be much left. Paul didn’t magnify himself but rather
the office he stood in (Romans 11:13). His focus was on the preaching of the cross
of the Lord Jesus Christ (see note 1 at 1 Corinthians 1:18).

Just as the ministry of John the Baptist was not to point people unto himself but unto
“the Lamb of God, which taketh away the sin of the world” (John 1:29-30), so Paul
was describing his ministry as one that presented and focused upon Jesus Christ as
Lord (see note 3 at Luke 1:43).
The Lordship of Jesus is one of the central themes of Scripture. It is clear that many
times the word “Lord,” when referring to Jesus, is equivalent to the divine name
“Yahweh” or “Jehovah” (Isaiah 40:3 with Mark 1:3, Psalms 24:7-9 with 1 Corinthians
2:8 and James 2:1, Proverbs 16:4 with Colossians 1:16, Joel 2:32 with Romans
10:13, and Numbers 21:6-7 with 1 Corinthians 10:9). To acknowledge Jesus as Lord
is to acknowledge His deity (John 20:28).
The meaning of Jesus having Lordship in our lives is recognizing His right to rule in
our lives, by right of creation (John 1:3) and by right of redemption: “For ye are
bought with a price: therefore glorify God in your body, and in your spirit, which are
God’s” (1 Corinthians 6:20).
The Lordship of Jesus should be the determining factor in every action of a Christian
(Romans 14:7-10). Every thought and action should pass the test of “Is this what my
Lord Jesus wants me to do or think?” If there is not a definite yes, then it shouldn’t
be done. “Whatsoever is not of faith is sin” (Romans 14:23).

Paul and his companions were servants of the body of Christ. That is, they served
others by ministering the Gospel to them and establishing them in God’s Word. All of
this service finds its roots in the truth that Jesus was Lord of Paul’s life (see note 10
at this verse). It was for Jesus’ sake that Paul continued to minister and serve
others.

This verse begins with a reference to God’s original creation in Genesis 1:3, “And
God said, Let there be light: and there was light.” Paul was contrasting the light that
was commanded to come forth in the old creation to the light that God Himself now
is in the hearts of those who have become the new creation (2 Corinthians 5:17).
This light begins with the knowledge that the glory and power of God’s saving
presence have appeared in the face of Jesus Christ (this verse). Paul’s commission,
then, was to call all people to look unto Jesus, the Author and Finisher of their faith
(Hebrews 12:2).

Light is an interesting subject in Scripture. It was created by God (Genesis 1:3 and
Isaiah 45:7), has no fellowship with darkness (2 Corinthians 6:14), God dwells in it (1
Timothy 6:16), and calls people into it (1 Peter 2:9). It is used figuratively in Scripture
of the purity of God (1 John 1:5), the glory of God (Psalms 104:2 and 1 Timothy
6:16), the Word of God (Psalms 119:105 and 2 Peter 1:19), the Gospel of Christ (2
Corinthians 4:4), the wisdom of God (Daniel 2:22), the favor of God (Psalms 4:6 and
Isaiah 2:5), the guidance of God (Psalms 27:1 and 36:9), the path of the just
(Proverbs 4:18), the glory of the church (Isaiah 60:1-3), and whatever makes
manifest and reveals (John 3:21 and Ephesians 5:13). God is also portrayed as light
(Psalms 27:1, 1 John 1:5, and Revelation 22:5), and the entrance of His words gives
light (Psalms 119:130).

God has revealed Himself to mankind in times past through various ways (Hebrews
1:1), but the awesome glory of God is only truly revealed to us through Christ Jesus.
Jesus is the exact likeness of the Father (see note 8 at 2 Corinthians 4:4). When
people see Jesus, they have seen the Father (John 12:45 and 14:9).
The treasure that Paul was speaking of is the light of God, shining in our hearts
through Jesus Christ, as he spoke of in 2 Corinthians 4:6. Another way of defining
this treasure is “Christ in you, the hope of glory” (Colossians 1:27). Paul was
speaking of our present union with Christ and all the benefits that affords. This truly
is a treasure, far beyond the price of money. It was purchased with the precious
blood of Christ (1 Peter 1:18-19).

The earthen vessels that Paul was speaking of is our physical bodies. This is a
metaphor to compare the relative worthlessness of our bodies to the matchless
value of Christ in us. Our bodies are like clay pots that contain the precious treasure
of Christ.

Why didn’t the Lord change our vile bodies (Philippians 3:21) at salvation to mirror
the wonderful transformation that took place in our hearts? This verse gives the
answer. He didn’t want anyone mistaking the power that flows through us as being
our own. He wanted full credit for this new life.
If you took your automobile to a mechanic who had all the latest computer
equipment and robotics, you might leave there thinking about how fantastic that
equipment was. However, if you took your car to a mechanic who only used the
most basic tools and he fixed the problem, you would leave there impressed with the
mechanic, not his tools. Likewise, it glorifies the Lord even more when His power is
expressed through ordinary people. Those who notice have to say it’s God and not
the person doing the works (see note 11 at 1 Corinthians 1:27).

This word “troubled” was translated from the Greek word “THLIBO,” and THLIBO
means “to crowd” (Strong’s Concordance). That Greek word, in turn, is a derivative
of “TRIBOS.” TRIBOS means “a rut or worn track” and comes from a word meaning
“rub” (Strong’s Concordance). In modern-day speech, we would say, “We are under
pressure, or rubbed the wrong way, every day.”

2 Corinthians 4:8-10 is often quoted as some sort of “stamp of approval” for the
belief that God wants us to suffer. After all, look how the Apostle Paul spoke of the
problems he had. That is not the point Paul was making. In 2 Corinthians 4:7, he
had just spoken of the fact that we have this treasure of Christ (see note 1 at 2
Corinthians 4:7) in physical bodies that are subject to problems (see note 2 at 2
Corinthians 4:7), so that all the praise would go to God. Here, he was illustrating that
point.
He did mention troubles and afflictions that he endured, but everyone is troubled,
perplexed, persecuted, and cast down at times. He was not crediting God as the
source of these troubles, and he was not saying that the Lord was working some
redemptive purpose through these troubles. He was simply listing things that are
common to us all and yet showing how God’s power makes us more than
conquerors in every situation. This illustrates perfectly how the credit for this glorious
power goes to God and not to us (see note 3 at 2 Corinthians 4:7).

Some people have taken the truth that we have complete victory in Christ to an
extreme, and they will not even admit they have any problems. That’s not Paul’s
example here. He said there were times he had trouble, but it didn’t distress him. He
was perplexed, but he didn’t despair. He was persecuted but never forsaken, and he
was cast down but never destroyed.
Admitting the frailty of our earthen vessels (bodies, see note 2 at 2 Corinthians 4:7)
is not wrong if we go on to let the treasure we have on the inside (see note 1 at 2
Corinthians 4:7) supersede our physical limitations (see note 10 at John 11:14).

The American Heritage Dictionary defines “distress” as “anxiety or mental suffering;
severe strain resulting from exhaustion.” Paul was saying that he was constantly
under pressure, but those pressures didn’t get on the inside of him. We cannot clear
every problem out of our paths, but we can keep the problems on the outside.

It was the Greek word “APOREO” that was translated “perplexed” in this verse. This
word means “to have no way out, i.e. be at a loss (mentally)” (Strong’s
Concordance). Paul came into situations where it looked like there was no way out
and he didn’t know what to do (see note 10 at 2 Corinthians 1:8), but he knew he
was never without help or means. His physical man didn’t have the answers, but he
wasn’t just physical. He had Christ living in him, and he drew on the Lord’s ability.
That’s what kept him out of despair. It wasn’t because he had no problems. It’s
because he had a treasure on the inside of him, and he drew from that treasure by
faith.
Likewise with us today, it is not our problems, or lack thereof, that should determine
our emotions. We can utilize the treasure on the inside of us to overcome in every
situation (Romans 8:37 and 1 Corinthians 15:57).

One of the most trying aspects of persecution is the feeling that God has forsaken
you. “If God wanted to, He could stop the persecution, right? Therefore, He doesn’t
care.” That’s the way that the devil tries to make us think, but that’s not what Paul
thought. He knew the Lord was with him in persecution, and he even gloried in
persecution, knowing that Jesus was right there with him in his suffering (see note 4
at Acts 9:4). This kept Paul from being discouraged through persecution, and it will
also work for us.

Paul was always bearing about in his body the dying of the Lord Jesus–not His
death, but His dying. The present tense in 2 Corinthians 4:11 emphasizes that this
was a continual situation of being exposed to the possibility of death and harm. As
R.V.G. Tasker explains in his commentary on 2 Corinthians, “To live for Jesus’ sake
involved the readiness to suffer physically and mentally for His sake; it meant being
hated for His sake; and it carried with it the liability of being put to death for His sake.
But the fact that the suffering did not overwhelm him, that the world’s hatred did not
overcome him, and that the martyrdom that seemed always so inevitable and so
imminent had so far been postponed, was in itself evidence that a supernatural
power, the life of Jesus, was being made manifest in his mortal flesh” (Tyndale New
Testament Commentaries).

Paul was saying that he died to his own self so that Christ might live through him
(Galatians 2:20).

It is only when we die to “self” (see note 3 at Romans 6:2 and note 6 at Romans 6:4)
that Christ can manifest His life in our mortal bodies. Those who are letting “self”
control their lives are not letting God control them. We cannot have it both ways. It’s
one way or the other.

The fact that this “death” results in the life of Christ being “made manifest in our
mortal flesh” has caused some to believe that it is God destining these problems as
an opportunity for Christ to manifest His life through us. That is not the case. Satan
is the one who comes with afflictions and persecutions for the purpose of stealing
God’s Word out of our hearts (see note 5 at Mark 4:16).
Paul was simply saying that godly believers (2 Timothy 3:12) are constantly
persecuted because of their stand for Christ, yet this results in the life of Christ being
manifest just that much more in our mortal flesh as we lean on Him.

Here, Paul was speaking about having the same kind of faith in God as the Old
Testament psalmist. He was quoting Psalms 116:10. Paul’s point is that his faith in
God caused him to speak and proclaim the truth of the Gospel, just as the O.T.
prophets’ faith caused them to speak.

Paul had just spoken in 2 Corinthians 4:12 about enduring death so that life could
come to others. He showed here why he was so willing to do that. It’s because he
believed in the resurrection. Anything we suffer in this life will be more than
compensated for in the life to come (Romans 8:18). Paul expounded on this in 2
Corinthians 4:17 and revealed that it was his eternal view that reduced all his
problems to just a light affliction (see note 19 at 2 Corinthians 4:17).

Paul endured all his afflictions for the sake of others. He denied himself so that
others could receive. Through this, many glorified his Lord and Savior, which was
reward enough for Paul.

Paul’s physical body was decaying and suffering adversity daily, just as everyone
else’s does. His strength didn’t lie in some exemption from trouble. Instead, it was
the indwelling presence of Christ that made the difference. His inward man was
receiving supernatural strength daily.
In the same way, it’s not our problems, or lack thereof, that should determine our
victory. We have the indwelling presence of Christ, and that is more than enough to
supply any need we will face. Stress and burnout come from facing our problems in
our own strength instead of drawing on the spiritual life of Christ inside us. When the
Lord is in control, we can “run, and not be weary; and...walk, and not faint” (Isaiah
40:31). If we look unto Jesus, the Author and Finisher of our faith, we will not be
weary and will not faint (Hebrews 12:2-3).

Paul’s afflictions were not “light” because they were few in number or not very
severe. He gave a partial list of some of the afflictions he endured for the Lord’s
sake in 2 Corinthians 11:23-30. There he listed beatings, stonings, imprisonments,
and many other forms of persecution that were much greater than most Christians
today have suffered. Paul’s afflictions were “light” because of his attitude toward
them.
The difficulties we face in our service to Christ are small, little, slight, and
momentary, compared to our future lives of eternal glory with the Lord. Nothing–no
affliction, no troubles, and no persecution that we face in this life–can compare to
the more exceeding and eternal weight of glory reserved in heaven for us (1 Peter
1:4).
If Paul had more afflictions than we do yet his afflictions were “light,” then how can
we justify complaining about our “heavy” burdens? It’s not our external situations
that are the problem; it’s the lack of being renewed in our inner selves daily that is
the problem.

2 Corinthians 4:17-18 gives a very practical reason Paul’s afflictions were only “light”
(see note 18 at this verse). It was because he evaluated every situation in the light
of eternity. Any problem he encountered in his lifetime was only for a moment,
compared to the eternity he would spend with the Lord. Just the time element of
eternity shrinks the problems of this life into relative insignificance.
As bad as anyone’s marital situation may be, it will only last for this lifetime (Matthew
22:30 and Mark 12:25). If we thought on the blessings promised us that will last
throughout all eternity, we could rejoice through the worst of marriages. The worst
any disease could do is kill us. That’s not the end of existence. We will live forever
with the Lord. Thinking on this will take the sting out of death (1 Corinthians 15:55).
Any situation we face can be reduced to a manageable size if we will put it into the
perspective of eternity (see note 5 at John 14:2).

As stated in note 19 at 2 Corinthians 4:17, Paul reduced the impact of his afflictions
by remembering that everything he suffered in this life was “but for a moment.” In
this verse, Paul made it very clear how he accomplished this. He focused his
attention on the invisible truths of the spiritual realm, which were eternal, instead of
the visible things of this physical world, which are all passing away (Mark 13:31 and
2 Peter 3:10).
Our emotions and attitudes follow what we think on (see note 10 at Mark 6:52).
When we focus our attention on our problems, they get magnified out of proportion.
When we neglect our problems and think on God’s provision, the answer gets
magnified and the problem shrinks (see note 5 at Romans 16:19). Whatever we
think upon is going to dominate us.
If we think on depressing things, we’ll be depressed. If we think on uplifting things,

we’ll be uplifted. If we think “By His stripes, we were healed” (1 Peter 2:24), we’ll be
healed (Romans 8:6). If our thinking is sick, we’ll be sick. The battle is for our minds.

The word “temporal” means temporary. Any problem that we can see is limited by
time. It will pass. However, spiritual truths, including our union with Christ and all the
benefits that entails, are forever. When problems begin to oppress us, we should tell
them that they’re only temporary and look to the future.
Today’s English Version translates this verse this way, “For we fix our attention, not
on things that are seen, but on things that are unseen. What can be seen lasts only
for a time, but what cannot be seen lasts forever.”
CHAPTER 5
To get the full impact of Paul’s teaching here, the context must be understood. Paul
had just been explaining why all his trials in life were just a “light affliction” (see
notes 18-19 at 2 Corinthians 4:17 and notes 20-21 at 2 Corinthians 4:18). It was
because he had an eternal viewpoint. He saw physical life as just temporary,
compared to the eternal life he had with the Lord. He illustrated this here by
speaking of the temporariness of the physical body and life.

The physical body is referred to as “our earthly house of this tabernacle.” The word
“tabernacle” is a metaphor used of the human body describing a “tent” that is to be
taken down at the point of death. Just as a tent is temporary and somewhat
unstable, so Paul portrayed the physical, mortal body as a tent pitched temporarily
upon this earth.
In the following verses, Paul spoke of a new home, a “house made not with hands,”
a building of God, “eternal in the heavens.” This was Paul’s way of describing our
spiritual bodies, prepared by God as our future, permanent dwellings. In the same
way that a house of brick or stone is superior to a tent, so our glorified spiritual
bodies will be infinitely superior to these physical bodies (see note 5 at 1 Corinthians
15:37, note 6 at 1 Corinthians 15:38, note 7 at 1 Corinthians 15:39, note 8 at 1
Corinthians 15:40, notes 9-11 at 1 Corinthians 15:42, note 12 at 1 Corinthians 15:43,
and note 13 at 1 Corinthians 15:44).

The word “dissolved” in the Greek is the verb “KATALUO,” and it carries the idea of
the destroying or demolishing of the mortal body by replacing it with an eternal one
that will be permanent and last forever (see note 2 at 1 Corinthians 15:12 and note 8
at 1 Corinthians 15:40).

Some people have mistakenly argued that Paul was sure that Christ would return
during his lifetime. They cited passages like 1 Thessalonians 4:15 where Paul used
the word “we” to refer to those who were alive at the second coming of Christ. It
might just as well be argued from this verse (2 Corinthians 5:1) that Paul expected to
die before Christ returned, because again he said “we.”
The fact is that Paul, like us, did not know when the Lord would return. Near the end
of his life, God apparently showed him that he must die (2 Timothy 4:6). Some
believers have gotten into strange doctrines that deny the necessity of putting off the
mortal body. They believe that if people had strong enough faith, they would never
die. This is a doctrine that neither the Scriptures nor the apostles ever embraced (1
Corinthians 15:42-44 and Hebrews 9:27).

This “building of God” that Paul was speaking of is our glorified spiritual bodies that
we will receive at the resurrection of the dead. The phrase “not made with hands”
means it is not man’s doing but totally a work of God, which will last forever.
Notice that Paul didn’t state this as a possibility that some elite Christians might
attain unto; it is guaranteed to all true followers of Christ.

“STENAZO” is the Greek verb for “groan” and carries the idea of sighing (Mark
7:34), groaning (Romans 8:23; this verse, and 2 Corinthians 5:4), grief (Hebrews
13:17), or grudge (James 5:9). The dictionary states that to “groan” means “to voice
a deep, inarticulate sound, as of pain, grief, or disapproval” (American Heritage
Dictionary).
As long as we are in these mortal bodies, there is an adversarial relationship
between our perfect, born-again spirits and our imperfect flesh (see note 3 at
Romans 7:18). Our spirits are incorruptible; our bodies are corruptible. Our natural
selves are limited in knowledge (1 Corinthians 13:12); our spiritual selves know all
things (1 Corinthians 2:16, Colossians 3:10, and 1 John 2:20). This causes a
groaning within us believers (see note 9 at 2 Corinthians 5:4) for the time when we
will receive our glorified bodies and be able to enjoy and manifest fully the perfect
life that Jesus purchased for us.

Paul earnestly desired to have his glorified body so that he could perfectly manifest
and experience all that Christ had provided for him. This was not because he was
leading a defeated life and was looking for an escape. He was certainly one of the
most, if not the most, victorious Christians who has ever lived. However, no
people, regardless of how closely they walk with the Lord, can experience all the
infiniteness of God as long as they are in their finite bodies.
Even though people can experience the abundant life that Christ purchased for them
(John 10:10) while in this mortal flesh, they cannot experience it to its fullest as they
will be able to do when they receive their glorified bodies. For this cause, all true
believers, regardless of their level of victory, long for the completion of their
redemption (see note 11 at Romans 8:23).

Nakedness in Scripture represents humiliation and shame, as seen by the following
scriptures: “I heard thy voice in the garden, and I was afraid, because I was naked;
and I hid myself” (Genesis 3:10). “Aaron had made them [Israel] naked unto their
shame” (Exodus 32:25, brackets mine). “Thy nakedness shall be uncovered, yea,
thy shame shall be seen” (Isaiah 47:3). “I counsel thee to buy of me gold tried in the
fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and
that the shame of thy nakedness do not appear” (Revelation 3:18).
Shame, according to the dictionary, is “a painful emotion caused by a strong sense

of guilt, embarrassment, unworthiness, or disgrace” (American Heritage Dictionary).
The only time that nakedness is not associated with shame and humiliation is in the
divine institution of marriage. “Therefore shall a man leave his father and his mother,
and shall cleave unto his wife: and they shall be one flesh. And they were both
naked, the man and his wife, and were not ashamed” (Genesis 2:24-25).
Paul was representing the mortal life as being somewhat like nakedness and
humiliation, compared to the glory and the full son-ship that is to be revealed at the
coming of the Lord Jesus Christ (Romans 8:19-23, Philippians 3:21, and 1 John
3:2). He was desiring his glorified body, which would relieve him of the shame that
his mortal flesh caused.

Living in the mortal flesh was a burden that Paul longed to do away with. However,
Paul didn’t just want to escape the physical body as some depressed, suicidal
person would. The only reason he wanted to leave his mortal body was because of
the infinitely greater blessing of his glorified body. That’s what is meant by this
phrase “not for that we would be unclothed.”
Paul was living, in his mortal flesh, the abundant life that Jesus provided. However,
he was well aware that this life at its best is inferior to the life we will have in our
glorified bodies with Jesus.
Those who wish to end this life just because of its problems and heartaches are like
those who hate their clothing and therefore discard it. That leaves them naked, and
that is not what Paul was saying. Instead, he was like those who have found better
clothes that they are wanting to exchange their present clothing for. He was longing
for his mortality to be swallowed up by the eternal life of God.

Besides the mortal body referring to the physical body, which is liable to death,
mortality also emphasizes the weakness inherent within that body, which Paul
referred to as “the law of sin which is in my members” (Romans 7:23). Victory over
this power of sin is now possible through the indwelling of the Holy Spirit (2
Corinthians 5:5). Victory over the presence of sin will be possible when, as Paul
stated, “mortality [will] be swallowed up of life” (brackets mine). “But if the Spirit of
him that raised up Jesus from the dead dwell in you, he that raised up Christ from
the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you”
(Romans 8:11).

In the previous verses of this chapter, Paul expressed his earnest desire (2
Corinthians 5:2) to receive his glorified body. Here, he was saying that this was not
just his desire, but this was God’s purpose and plan for us too.

The Holy Spirit’s presence in the life of a believer serves as a deposit, or guarantee
(see note 17 at 2 Corinthians 1:22), from the Lord that all His promises, including
that of a glorified body, will come to pass. As the New International Version
translates this verse, “Now it is God who has made us for this very purpose and has
given us the Spirit as a deposit, guaranteeing what is to come.”

In light of the Spirit in our lives being the guarantee of full redemption, we can
always be “confident”–that is, of good courage–knowing that we are moving toward
the unveiling and manifestation of the full presence of our Lord.

Even though a Christian is one in whom the Spirit of Christ dwells (Romans 8:9,
Galatians 2:20, Ephesians 3:17, and Revelation 3:20), there is still a sense in which
the believer is absent from the Lord. This earthly house–that is, this mortal body–
limits a believer’s walk with the Lord to a walk of faith rather than a walk of sight (2
Corinthians 5:7).

The Christian life is to be regulated and conducted by faith, as opposed to the
external and outward appearances of physical sight. There is a sense in which sight
is involved, but it is the spiritual seeing of faith rather than seeing with the physical
eye.
Hebrews 11:27 says that Moses “by faith...forsook Egypt, not fearing the wrath of
the king: for he endured, as seeing him who is invisible.” In other words, Moses’ faith
allowed him to carry on despite hardships, because he could see–that is, apprehend
as if by physical sight, visualize, understand and comprehend–the God who is
invisible (incapable of being seen, John 1:18).
Faith sees and understands with the heart, as stated in Matthew 13:15, “lest at any
time they should see with their eyes, and hear with their ears, and should
understand with their heart.” Paul prayed in Ephesians 1:18 that “the eyes of your
heart may be enlightened” (New International Version).
Faith is responding positively to God’s promises. A particular promise of His Word

must be seen, heard, understood, and believed in the heart (Matthew 13:15, 23;
Romans 10:8, and 10) so that it may be acted upon and bear fruit (Matthew 13:23
and James 2:17-18). One Greek word for “believe” is “PEITHO,” and it means to be
persuaded and signifies allowing oneself to be persuaded by hearing, which comes
by the Word of God (Romans 10:17).
Abraham was strong in faith because he was fully persuaded that what God had
promised, God was able also to perform (Romans 4:20-21). The object of all true
faith is God Himself, not having faith in one’s faith. Faith, like a seed, must be
planted, watered, and nurtured (Matthew 13:18-23). It must always go back to the
promise of God and the God behind that promise. Faith carries the idea of being
certain and assured of the reality of what is believed (Hebrews 11:1).

This is a very simple principle that is very difficult to do. Most of us are more
dominated by our sense of sight than we are by our faith, and therein lies our basic
problem. When we renew ourselves to the point that faith dominates sight, then
miracles happen.

Notice that Paul said when we die (“absent from the body”), we are present with the
Lord. Paul did not believe in, nor does the Bible teach of, a soul sleep, where after
death, a person is just asleep or unconscious until the time of the resurrection.
Rather, upon separation from the physical body, a believer goes directly into the
presence of the Lord. Paul said in Philippians 1:23, “For I am in a strait betwixt two,
having a desire to depart, and to be with Christ; which is far better.”

The Greek adjective used for “accepted” in this verse is “EUARESTOS,” and it
means to be well pleasing and acceptable. In many versions, the translation of this
word is similar to the New International Version, which states, “So we make it our
goal to please him, whether we are at home in the body or away from it.” So,
whether in this life or the life to come, Paul’s greatest desire was to please the Lord.
Even though doing good things does not earn us justification before God (see note 8
at Romans 5:20), there are things that we can do, through His strength, that please
the Lord. The following list of scriptures speaks of pleasing the Lord: “But without
faith it is impossible to please Him” (Hebrews 11:6). “Furthermore then we beseech
you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how
ye ought to walk and to please God, so ye would abound more and more” (1
Thessalonians 4:1). “And whatsoever we ask, we receive of him, because we keep
his commandments, and do those things that are pleasing in his sight” (1 John 3:22).
“Even so we speak; not as pleasing men, but God” (1 Thessalonians 2:4). “Children,
obey your parents in all things: for this is well pleasing unto the Lord” (Colossians
3:20). “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every
good work, and increasing in the knowledge of God” (Colossians 1:10). “Now the
God of peace...make you perfect in every good work to do his will, working in you
that which is wellpleasing in his sight” (Hebrews 13:20-21). “And the speech pleased
the Lord, that Solomon had asked this thing” (1 Kings 3:10). “But I have all, and
abound: I am full, having received of Epaphroditus the things which were sent from
you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God”
(Philippians 4:18). “He that is unmarried careth for the things that belong to the Lord,
how he may please the Lord” (1 Corinthians 7:32).

In the light of Paul wanting to please the Lord (2 Corinthians 5:9), he here turned his
attention to a judgment seat before which all believers will stand. The Greek noun
for “judgment seat” is “BEMA,” and was used frequently in the New Testament for a
“platform...on which was placed a seat for an official. The BEMA was the platform
from which orations were made (Acts 12:21) as well as the place where civil officials
held session to hear certain legal cases and render judgment in such cases”
(Dictionary of New Testament Theology, Volume 2). This Greek word was used a
total of twelve times in the N.T. (Matthew 27:19; John 19:13; Acts 7:5, 12:21, 18:12,
16-17, 25:6, 10, 17; Romans 14:10; and this verse).
Although Paul was clear that this is a judgment of our works done in the body, it is
also true that Jesus bore in His own body all judgment due our sins. Reward and
loss are what Paul was speaking of in this passage (see 1 Corinthians 3:11-15), not
justification, which is God’s gift through Christ (Ephesians 2:8-9, see note 5 at 1
Corinthians 3:14 and note 6 at 1 Corinthians 3:15).

The reason Paul persuaded people was because he knew the terror of the Lord.
Although the Gospel is good news to those who receive it, there is a real hell, and
those who reject the Gospel will be damned to it. Paul knew that life and death were
at stake in the lives of those who heard him. He took ministering the Gospel
seriously.

The word “manifest” means “clearly apparent to the sight or understanding; obvious”
(American Heritage Dictionary). Paul was saying that God knew his motives for
preaching the Gospel, and he trusted that through the things he said here, the
Corinthians would also know his pure motives.

Remember that Paul’s authority had been challenged in the Corinthian church (see
note 1 at 1 Corinthians 4:9 and note 9 at 1 Corinthians 4:20). One of the primary
functions of both 1 and 2 Corinthians was to deal with this issue (see Life for Today
Study Bible Notes, Introduction to 1 Corinthians and Life for Today Study Bible
Notes, Introduction to 2 Corinthians). Paul was not trying to commend or
recommend himself to the Corinthians, but rather he was trying to give them a base
or foundation to glory or boast on his behalf; that is, to have something to answer
them that boast about external, outward things rather than the inward reality of what
is in one’s heart.

Of course, Paul was not crazy, but some of his critics had no doubt accused him of
this. After all, he was not acting “normally.” He totally disregarded his own well-being
for the sake of the Gospel. He had fought with beasts at Ephesus (1 Corinthians
15:32), and he had been stoned and left for dead, yet rose up and went right back
into that same city (Acts 14:19-20).
It is strange how the world considers people who are not putting “self” first as being
crazy. However, according to the teaching of Jesus (Matthew 10:39 and 16:24-25),
those who deny self and put God and others first are the only sane ones.
So, Paul wanted these Corinthians to know that whether they considered him sane
or crazy, everything he had done was for their benefit.

Paul had just spoken of how some people considered him crazy because of the way
he had neglected himself for the sake of others. Here, he gave the reason he lived
that way. It was because the love of Christ constrained him.
The early Christians had experienced the love of Christ in an intimate and life-
transforming way. This motivated them to reach their known world with the Gospel of
Christ more than any generation of Christians has done since. They didn’t have the
benefits of our modern technology, but they did have the benefit of being full of the
love of Christ. Experiencing the love of Christ causes people to be filled with the
fullness of God (Ephesians 3:19) and makes them witnesses that the world cannot
resist (John 13:35).
Today much of the church’s emphasis is placed on techniques of evangelism or

spiritual warfare. We motivate people to witness through feelings of guilt or
punishment if they don’t. Much of our evangelism has become as dead and
nonproductive as the cults who knock on doors and argue people into their way of
thinking.
Paul and most of the early Christians had a much greater impact on their world just
because they were full of and motivated by the love of God. We, the church today,
need a revival of our personal relationship with the Lord. When we can say with Paul
that the love of Christ constrains us, then we too will impact our world for the Lord.
We can’t give away what we don’t possess. We need to personally know the love of
Christ in an experiential way before we try to share it with others.
There are two main ways of interpreting Paul’s statement here. Paul could have
been saying that Jesus died for everyone, taking the sins of all because they were
already dead in their sins and needed His atonement (Ephesians 2:1). However,
some commentaries imply that Paul was saying that through Christ’s death, all those
who believe on Jesus die also. Both of these views are scriptural.
In either case, Paul was explaining his fanatical zeal spoken of in 2 Corinthians 5:13.
He could have been saying the reason he was “beside” himself was because all are
dead in their trespasses and sins and they desperately need what Christ has
provided. Or he could have been saying that our death to sin and all its
consequences has already been accomplished through Christ, and he was
desperate to inform believers of what was already theirs.
The Living Bible paraphrases 2 Corinthians 5:14-15 in the following manner, “Since
we believe that Christ died for all of us, we should also believe that we have died
to the old life we used to live. He died for all so that all who live–having received
eternal life from him–might live no longer for themselves, to please themselves, but
to spend their lives pleasing Christ who died and rose again for them” (emphasis
mine).
With the latter view, the point is that Christ’s death was an all-inclusive death for all.
Within that death, all died (this verse). Do you believe that the Lord Jesus died?
Then what about your death? The reason that God tells us that in Christ, we’ve died
to our old lives is because we have died (Romans 6:11). It is a fact.
However, that death is not made effectual in us by looking at our flesh, but by
looking away from our flesh to Christ.
Watchman Nee, in his book “The Normal Christian Life,” gives us the perfect
illustration when he states, “You probably know the illustration of Fact, Faith and
Experience walking along the top of a wall. Fact walked steadily on, turning neither
to right nor left and never looking behind. Faith followed, and all went well so long as
he kept his eyes focused upon Fact; but as soon as he became concerned about
Experience and turned to see how he was getting on, he lost his balance and
tumbled off the wall, and poor old Experience fell down after him” (p. 78).
The temptation of the Christian life is to look at the flesh, ourselves, and our
experience. The victory lies in looking away from self and unto Christ and the new
creation facts. God’s “divine power hath given unto us all things that pertain unto life
and godliness, through the knowledge of him” (2 Peter 1:3). That power is in Him,
within the new creation, within the indwelling Christ. I’m no match for the devil, the
flesh, and sin; but the devil, the flesh, and sin are no match for the living Christ. So,
my death to sin is receiving, by faith, the fact of what is already true in Christ.
All believers have already died unto sin (see note 3 at Romans 6:2 and note 7 at
Romans 6:6) through Christ’s death (Colossians 3:3).

Jesus died for us. He expects us to live for Him.

All of Paul’s statements in the previous verses about us being dead in Christ were
speaking about something that is a reality in our new spirits but needs to be
appropriated in our mortal bodies. Our born-again spirits are changed automatically
(see note 9 at 2 Corinthians 5:17), but not our flesh. Therefore, the Christians’ true
identity and all their potential lie in the spiritual realm.
For this reason, Paul had quit judging people based on their physical appearances
and capabilities. He knew that all Christians have the same potential of Christ in
their spirits. Therefore, he looked past their exteriors to their born-again potential.
The Living Bible paraphrases 2 Corinthians 5:16-17 as “So stop evaluating

Christians by what the world thinks about them or by what they seem to be like on
the outside. Once I mistakenly thought of Christ that way, merely as a human being
like myself. How differently I feel now! When someone becomes a Christian he
becomes a brand new person inside. He is not the same any more. A new life has
begun!”

One of the greatest differences between the saints in the Old Testament and those
in the New Testament is the indwelling presence of the Lord Jesus Christ. Victorious
N.T. believers are not living for the Lord, but it is actually the risen Christ living
through them. Paul described this beautifully in Galatians 2:20 when he said, “I am
crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life
which I now live in the flesh I live by the faith of the Son of God, who loved me, and
gave himself for me.”
There are over a hundred scriptural references to the indwelling presence of the
Lord in the life of the believer. The following is a list of just a few of these:
“And I will put my spirit within you” (Ezekiel 36:27, emphasis mine). “Even
the Spirit of truth...he dwelleth with you, and shall be in you” (John 14:17,
emphasis mine). “And ye in me, and I in you” (John 14:20, emphasis mine).
“I in them” (John 17:23, emphasis mine). “But ye are not in the flesh, but in
the Spirit, if so be that the Spirit of God dwell in you. Now if any man have
not the Spirit of Christ, he is none of his” (Romans 8:9, emphasis mine). “And if
Christ be in you” (Romans 8:10, emphasis mine). “Know ye not that ye are
the temple of God, and that the Spirit of God dwelleth in you?” (1
Corinthians 3:16, emphasis mine). “But he that is joined unto the Lord is one
spirit” (1 Corinthians 6:17, emphasis mine). “What? know ye not that your
body is the temple of the Holy Ghost which is in you, which ye have of God, and
ye are not your own?” (1 Corinthians 6:19, emphasis mine). “I am crucified with
Christ: nevertheless I live; yet not I, but Christ liveth in me” (Galatians 2:20,
emphasis mine). “That Christ may dwell in your hearts by faith” (Ephesians
3:17, emphasis mine). “To whom God would make known what is the riches of the
glory of this mystery among the Gentiles; which is Christ in you, the hope of
glory” (Colossians 1:27, emphasis mine). “That good thing which was committed
unto thee keep by the Holy Ghost which dwelleth in us” (2 Timothy 1:14,
emphasis mine). “But the anointing which ye have received of him abideth in
you” (1 John 2:27, emphasis mine). “And he that keepeth his commandments
dwelleth in him, and he in him. And hereby we know that he abideth in
us, by the Spirit which he hath given us” (1 John 3:24, emphasis mine). “Behold,
I stand at the door, and knock: if any man hear my voice, and open the door, I
will come in to him, and will sup with him, and he with me” (Revelation 3:20,
emphasis mine).

The New International Version translates this passage as “Therefore, if anyone is in
Christ, he is a new creation; the old has gone, the new has come!” The new creation
that Paul was speaking about is described in Scripture in the following ways: the
new birth (John 1:13 and 3:3), the new creation (Galatians 6:15), His workmanship
created in Christ Jesus (Ephesians 2:10), newness of life (Romans 6:4), a spiritual
quickening (Ephesians 2:1 and 5), a spiritual resurrection (Colossians 2:12 and 3:1),
a new heart and spirit (Ezekiel 36:26 and Romans 7:6), the putting on of the new
man (Ephesians 4:24), the inward man (Romans 7:22), the circumcised heart
(Romans 2:29), the divine nature (2 Peter 1:4), regeneration (Titus 3:5), etc.
The fruit of the new creation is righteousness and true holiness (Ephesians 4:24 and
1 John 2:29), being conformed to the image of God’s Son (Romans 8:29), a heart
that knows God (Jeremiah 24:7 and Hebrews 8:11), God’s law written within the
heart (Hebrews 8:10), a hatred of sin and a love for righteousness (1 John 3:7-10),
works of faith (i.e., works produced as the byproduct of faith, James 2:18), good fruit
borne unto God (Romans 7:4), brotherly love (1 John 4:7), an active faith in Christ (1
John 5:1), etc.

This is a key passage of Scripture that explains many other passages of Scripture.
The Bible presents salvation as a life-transforming experience. Change is one of the
distinguishing characteristics of true believers. Yet failure to understand that this
change takes place in the spirit first and is then reflected in the outward thoughts
and actions proportional to the way the mind is renewed (see note 9 at Romans
12:2) has caused much confusion.
This verse makes it very clear where this change takes place. It describes this
change as total and complete (all things are become new, not just some
things). Therefore this change has to take place in your born-again spirit (see note 2
at John 3:3). Why is that? If you were fat before you were saved, you will be fat after
you become saved, unless you go on a weight-loss program. Your body doesn’t
instantly change. Also, your soulish or mental realm doesn’t instantly change. If you
were stupid before you were saved, you will be stupid after you become saved, until
you start renewing your mind. The only part of you that is left is your spirit (1
Thessalonians 5:23).
It is your spirit that is instantly changed at salvation. It is perfect (Hebrews 12:23). It

cannot sin (1 John 3:9). Everything that is true of Jesus is true of your born-again
spirit (1 Corinthians 6:17; Ephesians 1:3, 15-23; Colossians 2:9-10; and 1 John
4:17). Your spiritual salvation is complete. At salvation, you receive the same spirit
that you will have throughout all eternity. It will not have to be changed again or
cleansed again. It has been sealed with the Holy Spirit (Ephesians 1:13) and is
therefore sanctified and perfected forever (Hebrews 10:10, 14; and 12:23).
The rest of the Christian life is not trying to obtain faith, joy, love, etc., from God, but
rather a release of what we already have in our spirits (Galatians 5:22-23) into our
souls and bodies. Failure to understand this has caused some people to despair
when they don’t see sufficient change in their lives after coming to the Lord for
salvation. It must be understood that the change is internal in our spirits, and the
outward change will take place as we renew our minds through God’s Word.

Every change that has taken place in our spirits (see note 9 at 2 Corinthians 5:17)
was God’s doing. “For we are his workmanship, created in Christ Jesus unto good
works” (Ephesians 2:10). There is no sin or corruption in the born-again (see note 2
at John 3:3) spirit.

The key term in this passage is “reconciliation.” The dictionary states that to
reconcile means “to reestablish a close relationship between; to settle or resolve”
(American Heritage Dictionary). The key to reconciliation is effectively dealing with
the enmity, ill will, hatred, or hostility that has caused the dispute, etc.
There are several approaches to reconciliation that may be applied. For instance, if
we’ve offended someone by an unkind word that we’ve spoken, we can apologize. If
we owe money to someone, we can pay the debt. If we’ve done something to
someone, we can make the necessary restitution. However, in every case,
reconciliation lies in dealing effectively with the root cause of the enmity.
The enmity between man and God was sin. God took the initiative to remove this
barrier through the means and agency of Jesus Christ, thus leaving man and God as
friends once again.
“In justification there is the picture of the criminal before his judge, with the judge
pronouncing a sentence of acquittal; so in reconciliation there is the picture of the
once-estranged child before his father, with the alienation now replaced by peace.
God...due to his constant love, takes the initiative, breaks into man’s hostility, and
throws down every barrier to an enduring and marvelous relationship. God takes the
initiative; man merely responds. God is the subject of reconciliation; man is the
object of reconciliation. God does the reconciling, and man is the one who is
reconciled; it is the latter whose attitude is basically changed” (“Doctrines of the
Christian Religion” by William W. Stevens, pp. 239-241).
William F. Beck translated this verse in the following way: “But God has done it all.
When we were His enemies, through Christ He made us His friends and gave us the
work of making friends of enemies.”

Notice that we have received the ministry of reconciliation. That means that we are
in the ministry of reconciling people to God (see note 11 at this verse). Much of what
people call the Gospel today is actually alienating people from God. True, we need
to show people their need for God to get them to receive His forgiveness and
reconciliation, but the anger and bitterness with which many confront sinners is not
correct.
In 2 Corinthians 5:19, Paul said that the way God used Jesus to reconcile the world
unto Himself was by not imputing their sins unto them (see note 13 at 2 Corinthians
5:19). That’s the way we should minister. We should not major on the problem of sin
but on the answer of God’s grace (Romans 5:20).

Notice what this verse says and what it doesn’t say. It doesn’t say, “God was in
Christ reconciling some Christians unto himself, not imputing their trespasses unto
them.” Instead it says, “God was in Christ reconciling the world unto himself”
(emphasis mine). The provision for our reconciliation was made before we were
saints (Romans 5:8).
When you read a newspaper, you read about things that have already happened.
They are not reporting prophecy; they are reporting the news. So, our real job as
ministers of reconciliation is to announce the good news, an accomplished
fact, that sin has already been dealt with through the person of Christ. We should be
saying, “Now we beseech you, be ye reconciled to God. Change your mind and
believe the Gospel so that you may partake of that which has already been done on
your behalf.”

The Greek word translated “imputing” is an accounting term meaning to lay to one’s
account (see note 6 at Romans 4:3). Our Father God didn’t send His Son to collect
our debt, but to pay our debt. This is what makes Christianity so unique. God didn’t
send Jesus to give us some divine revelation of what we had to do to get right with
God. He did for us what we couldn’t do for ourselves, and then He offered us right
standing with His Father as a gift.
All of the other founders of the world’s religions offered instruction about what we
have to do to obtain salvation, but Jesus did what we needed to do to satisfy God’s
holy demands. He died for us, bearing our punishment, and now offers us a ledger
of our account with God that says “paid in full.”

“An ambassador is...a messenger and a representative.... He does not act on his
own authority. What he communicates is not his own opinions or demands, but
simply what he has been told or commissioned to say” (“An Exposition of the
Second Epistle to the Corinthians” by Charles Hodge, p. 146). It is clear from this
verse that through the message Paul was proclaiming, Christ and God Himself are
speaking to people. This is verified by the Greek preposition “HUPER,” which can
mean in behalf of or in one’s stead (Strong’s Concordance). God is indeed speaking
His message today through the voice of people.
“Ambassadors are mentioned from the time of Moses to the Maccabean period
@@(1 Maccabees 9:70; 11:9; 14:21; and 15:17). Disrespect shown to them was
regarded as a serious insult to their sovereign and his people, and sometimes led to
war (2 Samuel 10:4)” (Zondervan Pictorial Encyclopedia of the Bible, Volume 1, p.
126). The term was used in the New Testament when speaking of Paul and all true
ministers of Christ (Ephesians 6:20 and this verse).

As one representing Christ, Paul was entreating others to be reconciled to God. This
offer is to those who are alienated (Colossians 1:21), enemies (Romans 5:10),
sinners (Romans 5:8), and those without strength to help themselves (Romans 5:6).
It is secured by God in Christ (2 Corinthians 5:19), through the death of Jesus
(Ephesians 2:16 and Colossians 1:21-22), and by His blood (Ephesians 2:13 and
Colossians 1:20). When received by faith, the effects are the peace of God (Romans
5:1 and Ephesians 2:16-17) and open access to God (Romans 5:2 and Ephesians
2:18).

There has been a great controversy in the church recently over this passage of
Scripture. Some teach that Jesus literally became sin, thereby becoming alienated
from God, and suffered in hell before His rebirth and resurrection. Others teach that
this is a heresy that denies the deity of the Lord Jesus Christ, and those who believe
this is heresy have been very vocal, calling names and damaging ministries.
This issue has been, and could continue to be, debated for a long time. However,
Jesus said one way to discern who is being motivated by God is to look at the fruit
they produce (Matthew 7:15-20 and Luke 6:43-45). Using this criterion, the heresy
hunters do not compare well. They criticize ministers who are reaching hundreds of
times more people than they do. Plus, those who follow the heresy hunters become
critical, divisive, and condemning. Those who swallow their poison lose the joy and
victory that was theirs when they supposedly were under the “deception” they now
call heresy.
All anyone is saying through this verse is that Jesus paid all the wages of our sin.
Whatever that entailed, Jesus paid it. The Scripture does not make a major issue of
how this payment for sin was accomplished, so there’s no need for us to do so.
Suffice it to say that Jesus became what we were and suffered what we should have
suffered so that we could become what He is and experience what He has.

In order for a person to pay the price for sin’s redemption, he or she must first be
sinless (Isaiah 53:9; John 8:46; Hebrews 4:15, 7:26; and 1 Peter 1:19). If Jesus had
not been sinless, a savior would have been required to die for Him, but how could
Jesus escape the sin that had been passed down from Adam?
Romans 5:12 states, “Wherefore, as by one man [Adam] sin entered into the world,
and death by sin; and so death passed upon all men, for that all have sinned”
(brackets mine). The answers to our questions lie within the truth of the virgin birth. It
was the seed of the woman, not the man, that God said would crush the head of
Satan. It was the virgin birth that guaranteed the sinless nature of Jesus and omitted
the fallen Adamic nature that would have been passed down through Adam if Jesus
had had a human father (see note 1 at Luke 1:27).

Typical Christians have accepted the first part of this verse but rejected the second
half. They believe Jesus bore sin for us all, but don’t believe He actually made us
righteous. They relegate that to something that happens off in the future in eternity.
However, Paul made the forgiveness of our sins and our becoming righteous a
“package deal.” That is to say, if one part is true, then the other part is true. It’s like a
coin. Coins have two sides. You can’t have only “heads” or only “tails.” All coins
have both. Likewise, any person who accepts that Jesus paid for our sins also has
to accept that He made us righteous (see notes 1-2 at Romans 5:15 and note 7 at
Romans 5:19).

Imputed righteousness was predicted in the Old Testament (Genesis 15:6 with
Romans 4:23-25, and Psalms 32:1-2) and revealed in the New Testament through
the Gospel of Christ (Romans 1:17). This righteousness is described in Scripture as
the righteousness of faith (Romans 4:13, 9:30, and 10:6), the righteousness of God
in him (this verse), the righteousness of God without the Law (Romans 3:21), Christ
Jesus being made righteousness unto us (1 Corinthians 1:30), Christ as
righteousness to everyone who believes (Romans 10:4), everlasting righteousness
(Daniel 9:24), the LORD our righteousness (Jeremiah 23:6), the gift of righteousness
(Romans 5:17), the robe of righteousness (Isaiah 61:10), being found in Him
(Philippians 3:9), etc.
To reject this gift of righteousness given us through Christ’s atonement is referred to

as being ignorant of God’s righteousness (Romans 10:3), going about to establish a
righteousness of one’s own (Romans 10:3 and Philippians 3:9), submitting not to
God’s righteousness (Romans 10:3), and stumbling at the “stumblingstone,” which is
Christ Jesus (Romans 9:32-33).
CHAPTER 6
Here, Paul was continuing his thought that we are ambassadors for Christ (2
Corinthians 5:20), working together with God. In the Greek, “workers together” is
one word, “SUNERGEO,” and this Greek word was used in the New Testament a
total of five times (Mark 16:20, Romans 8:28, 1 Corinthians 16:16, this verse, and
James 2:22). It carries the idea of something or someone that is a partner in labor,
assisting and helping with work. In this verse, it is used as a verb in the active voice.
It’s something we are doing together with God.

Paul encouraged the Corinthians not to receive the grace of God in vain. The word
“vain” carries the idea of something that does not yield the desired outcome,
something that is without effect or avail. God’s grace alone doesn’t save us (see my
note at Ephesians 2:8). To have the desired effect, we have to mix what God has
done for us with faith (Hebrews 4:2).
There are many scriptures that refer to the grace of God being without effect in our
lives. Here are a few: “If righteousness come by the law, then Christ is dead in vain”
(Galatians 2:21). “If Christ be not risen, then is our preaching vain, and your faith is
also vain” (1 Corinthians 15:14). “In vain they do worship me, teaching for doctrines
the commandments of men” (Matthew 15:9). “If any man among you seem to be
religious, and bridleth not his tongue...this man’s religion is vain” (James 1:26). “Lest
by some means the tempter have tempted you, and our labour be in vain” (1
Thessalonians 3:5). “I am afraid of you, lest I have bestowed upon you labour in
vain” (Galatians 4:11). “I have not run in vain, neither laboured in vain” (Philippians
2:16). “Forasmuch as ye know that your labour is not in vain in the Lord” (1
Corinthians 15:58). “For yourselves, brethren, know our entrance in unto you, that it
was not in vain” (1 Thessalonians 2:1).

This verse is a parenthetical phrase that interrupts 2 Corinthians 6:1 and 2
Corinthians 6:3 by quoting Isaiah 49:8. The point that Paul was making is that God’s
grace is in vain if people refuse the acceptable time, the day of their salvation.
People cannot just come to the Lord whenever they get ready.
Jesus said, “No man can come to me, except the Father which hath sent me draw
him” (John 6:44). There is an acceptable time of salvation, and people need to
respond when the Spirit of the Lord deals with them. They cannot count on a more
convenient time (Acts 24:25).

2 Corinthians 6:1-10 is one complete sentence, even though many complete
thoughts are contained therein.
This verse begins with Paul’s statement that he tried never to do anything that may
cause someone to stumble or be led astray. Paul’s objective was to ensure that no
one ever finds fault or discredits the ministry of the Lord.
Paul had a purpose for living holy that was beyond just selfish motives. His actions
were a reflection on the ministry and upon his Lord. We all need to recognize that
we do not live just for ourselves (Romans 14:7-8). Others are always watching, and
our actions could make an eternal impact on their lives. Like it or not, we all have
responsibilities beyond just ourselves. Failure to recognize that and act accordingly
is irresponsible.

The New Testament in Basic English translates this phrase by saying, “But in
everything making it clear that we are the servants of God.” Paul was constantly
demonstrating, through his actions, that he and his companions were true ministers
of Christ. We do have the responsibility to live circumspect lives before the world

Paul gave a lengthy list of qualities and situations through which and in which he
demonstrated his qualifications for the ministry. The first qualifications he listed (2
Corinthians 6:4-5) all have to do with persecution and hardships. If Paul’s job
description of a minister was on ministerial application forms today, many ministers
would think twice before they applied.

Patience is the first quality that Paul listed as showing he was a true minister of
Christ. That is not the first quality that most ministers today would list. Indeed,
patience might not even be on many ministers’ lists. However, patience is an
indispensable virtue that must be present in all ministers of Christ (James 1:4).

Afflictions include all experiences of life that result in pressure, oppression,
tribulation, persecution, and distress. Paul applied this term to his financial situation
in Philippians 4:10-14. Paul spoke about his particular afflictions in the following
verses: “The Holy Ghost witnesseth in every city, saying that bonds and afflictions
abide me” (Acts 20:23). “For as the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ” (2 Corinthians 1:5). “For unto you it is given in
the behalf of Christ, not only to believe on him, but also to suffer for his sake”
(Philippians 1:29). “Who now rejoice in my sufferings for you, and fill up that which is
behind of the afflictions of Christ in my flesh for his body’s sake, which is the church”
(Colossians 1:24). “That no man should be moved by these afflictions: for
yourselves know that we are appointed thereunto. For verily, when we were with
you, we told you before that we should suffer tribulation; even as it came to pass,
and ye know” (1 Thessalonians 3:3-4). “Yea, and all that will live godly in Christ
Jesus shall suffer persecution” (2 Timothy 3:12).

The American Heritage Dictionary defines “necessity” as “the condition or quality of
being necessary...pressing or urgent need.” Paul applied this term to financial needs
in Acts 20:34.
Paul stated in Philippians 4:12-13, “I know both how to be abased, and I

know how to abound: every where and in all things I am instructed both to be full
and to be hungry, both to abound and to suffer need. I can do all things
through Christ which strengtheneth me” (emphasis mine).
Paul was saying that circumstances of life have nothing to do with his victory. He
was not living his life according to circumstances, but rather through the strength
and ability that Christ infused into him. Many times, it is common for believers to
start out depending on Christ and end up depending on their own ability. True
Christianity is not becoming self-sufficient but rather God-dependent.
In the same way that Jesus lived the Christian life (i.e., with total dependence upon
the Father [John 5:19, 30; 8:28, 38; 12:49-50; and 14:10]), so should we live with
total dependence upon Christ (John 15:5). Paul said, “For to me to live is Christ”
(Philippians 1:21), and “The life which I now live in the flesh I live by the faith of the
Son of God, who loved me, and gave himself for me” (Galatians 2:20).
Victory in the Christian life is not the absence of negative circumstances but rather
the strength that one uses to go through those circumstances victoriously. “Thanks
be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians
15:57).

“Distress” carries the idea of being brought into difficult circumstances that constrain
by harassment, etc. The literal meaning of the word is “narrowness of
place...distress arising from that condition, anguish” (Vine’s Expository Dictionary).
This Greek word, “STENOCHORIA,” was translated as “distress” once (Romans
8:35), “distresses” twice (this verse and 2 Corinthians 12:10), and “anguish” once
(Romans 2:9).
In 2 Corinthians 4:8, Paul implied that distress is the natural result of trouble. In that
verse, he also stated that he was not distressed. Therefore, it can be concluded
here that Paul encountered distressing circumstances but didn’t become distressed,
because of his victory in Christ.

Many of God’s servants were imprisoned for their faith. Some that are mentioned in
Scripture are Joseph (Genesis 39:20), Micaiah (1 Kings 22:27 and 2 Chronicles
18:26), Jeremiah (Jeremiah 32:2-3, 33:1, and 37:15), John the Baptist (Matthew
4:12, 14:3; Mark 1:14, 6:17; and Luke 3:20), Peter and John (Acts 4:3 and 12:3-4),
Paul and Silas (Acts 16:23), the apostles (Acts 5:18), and various unnamed
believers (Matthew 25:36; Acts 8:3, 22:4, 19, 26:10; Hebrews 11:36; and Revelation
2:10).
Paul said of his imprisonment that he was an ambassador in bonds (Ephesians

6:20), that his bonds were in Christ (Philippians 1:13), that it was for the defense of
the Gospel (Philippians 1:17), that it was for speaking the mystery of Christ
(Colossians 4:3), and that people should remember his bonds (Colossians 4:18).
In Paul’s day, having a prison record for the cause of Christ was a sure sign of a
minister of the Gospel. Those who wanted to be ministers had to love the prison
ministry.

A tumult is “1. The din and commotion of a great crowd. 2. Agitation of the mind or
emotions” (American Heritage Dictionary). “Tumults,” in this verse, is rendered in
various translations by the phrases “disturbances” (The Twentieth Century New
Testament), “faced angry mobs” (New Living Translation), “in the midst of tumult”
(Knox’s translation), etc.
Examples of tumults that Paul was involved in can be found in the following verses:
“But the Jews stirred up the devout and honourable women, and the chief men of
the city, and raised persecution against Paul and Barnabas” (Acts 13:50). “And there
came thither certain Jews from Antioch and Iconium, who persuaded the people,
and, having stoned Paul, drew him out of the city, supposing he had been dead”
(Acts 14:19). “And when her masters saw that the hope of their gains was gone,
they caught Paul and Silas, and drew them into the marketplace unto the rulers”
(Acts 16:19). “And the whole city was filled with confusion: and having caught Gaius
and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with
one accord into the theatre” (Acts 19:29). “And all the city was moved, and the
people ran together: and they took Paul, and drew him out of the temple: and
forthwith the doors were shut” (Acts 21:30).
Some other tumults described in Scripture are when Moses saw the people running
wild (Exodus 32:25, New International Version), when Ahimaaz said that he had
seen a great tumult (2 Samuel 18:29), the tumult in the Philistine camp (1 Samuel
14:19), a tumult at a funeral (Matthew 9:23), a possible uproar over Jesus’
crucifixion (Matthew 26:5), and a tumult in the Corinthian church (2 Corinthians
12:20).

The Greek word that Paul used here for “labours” is “KOPOS,” and it literally means
a “‘beating’ or the ‘weariness’ caused by it,” as well as “the ‘exertion’ (e.g., of manual
work) that brings on physical tiredness” (Theological Dictionary of the New
Testament). Paul often used this word to describe the labor of his own ministry (1
Corinthians 3:8, 15:58; this verse, 2 Corinthians 11:23, 27; 1 Thessalonians 2:9, and
3:5), the work and labor of his own hands (2 Thessalonians 3:8), as well as the
scars he received from beatings, which he referred to as the marks of the Lord
Jesus (Galatians 6:17).

The Greek word that Paul used here for “watchings” is “AGRUPNIA,” and it carries
the idea of “sleeplessness” (Strong’s Concordance); i.e., not being able to sleep
regularly because of various circumstances. Paul gave one such example in 2
Thessalonians 3:8 when he stated, “Neither did we eat any man’s bread for nought;
but wrought with labour and travail night and day, that we might not be chargeable to
any of you.”

Several Hebrew and Greek words for “fast” and “fasting” are used in Scripture. The
literal meanings of these words carry the idea of covering one’s mouth and
abstaining from food (see note 1 at Matthew 4:2). A common expression for fasting
in the Old Testament was the humbling or afflicting of one’s soul (Leviticus 16:29-31
and 1 Kings 21:29).
“The Hebrews...were in the habit of fasting whenever they were in hard and trying
circumstances (1 Samuel 1:7), misfortune, and bereavement (1 Samuel 20:34,
31:13; and 2 Samuel 1:12), in the prospect of threatened judgments of God (2
Samuel 12:16 and 1 Kings 21:27), on occasions of falling into grievous sin (Ezra
10:6), or to avert heavy calamity (Esther 4:1, 3, and 16)” (Unger’s Bible Dictionary).
The fasting that Paul was speaking about in this verse may be a deliberate fast for
spiritual purposes, or it may be referring to hunger experienced under trying
circumstances (Philippians 4:12-13).

Pureness is an essential quality for all of us Christians, especially ministers, that is in
short supply. Pureness certainly includes actions but is primarily referring to motive.
All of us, even ministers, will make mistakes, but our motives should always be pure.
When our hearts are pure, people can forgive our mistakes.

It is interesting that Paul put pureness and knowledge together in his list of
qualifications for ministers. Notice that pureness comes before knowledge.
“Knowledge puffeth up, but charity edifieth” (1 Corinthians 8:1). Ministers’ motives
must be right, or else knowledge can be used like a club (see note 13 at this verse).
On the other hand, it is not enough just to have good intentions. Ministers have to be
educated in the things of God to truly help people. Much damage has been done by
well-meaning people who were ministers because they wanted to help people, but
they didn’t have God’s Word to share. Therefore, they gave human wisdom, which
brings death instead of life (Romans 8:6).

Here, Paul was stating that the Holy Spirit is the source and strength of all these
virtues. We cannot manifest these qualities in our own strength. It takes God to
express the virtues of God upon this earth. He must be the source and ability of all
we do.

Paul was speaking about love that is genuine, sincere, and without hypocrisy. For a
further understanding about this love and the Greek word “ANUPOKRITOS”
(translated “unfeigned” here), see note 1 at Romans 12:9.

The “word of truth” was the Gospel of Christ, with all of its content, that Paul was
chosen to bear before the Gentiles, kings, and the children of Israel (Acts 9:15-16).
Paul stated in 1 Corinthians 2:4 that “my speech and my preaching was not with
enticing words of man’s wisdom, but in demonstration of the Spirit and of power”
(see note 4 at Matthew 28:19, note 5 at Acts 1:8, and note 3 at Acts 8:6).

The Greek word “HOPLON,” translated “armour” in this verse, was always used in
the plural in the New Testament, and it describes both offensive and defensive
weapons and armor. Paul spoke of the Christian as being in a struggle against the
devil and his wiles (Ephesians 6:11). In this warfare, God has supplied the believer
with spiritual weapons for battle. Although the ultimate battle has already been won,
Satan’s forces must be subdued (i.e., be brought under control by force) until all
enemies are put under Christ’s feet (see note 7 at 1 Corinthians 15:25).
Some of the Christian’s weapons mentioned in Scripture are the weapons of

righteousness, both practical and imputed (Romans 5:17 and 6:13); praise as a two-
edged sword (Psalms 149:6); the armor of light (Romans 13:12-14); the breastplate
of righteousness (Isaiah 59:17); the belt of truth, the shoes of the Gospel of peace,
the shield of faith, the helmet of salvation, the sword of the Spirit (which is the Word
of God), and all kinds of prayer (Ephesians 6:10-18); the breastplate of faith and
love (1 Thessalonians 5:8); the helmet of the hope of salvation (1 Thessalonians
5:8); wisdom (Ecclesiastes 9:18 and 1 Corinthians 1:30); the blood of the Lamb and
the word of their testimony (Revelation 12:11); casting down imaginations and
bringing into captivity every thought to the obedience of Christ (2 Corinthians 10:4-
5); overcoming evil with good (Romans 12:21); and putting on the Lord Jesus Christ
Himself (Romans 13:12-14).

Notice that this is the armor of righteousness. Our defenses depend completely on
our righteous position in Christ, which is a gift (see note 15 at 1 Corinthians 1:30).
The fact that Paul said this armor of righteousness should be on both the right and
left hand is stressing that there is no safety in ourselves. All our righteousness, and
therefore all our defenses, comes from the Lord.

Beginning in this verse, Paul used nine pairs of contrasting terms to describe his
ministry. By some, he was praised and honored; by others, he was denounced and
spoken ill of. By some, he was slandered; by others, he was praised. Some counted
him as a deceiver, yet he was proven to be true.
Those who speak out for the Lord are continually misunderstood. Ministers have
those who love them and those who hate them, but true ministers of the Gospel
seldom have those who are indifferent. Everywhere that Jesus and His apostles
went, they either caused a riot or a revival, but they weren’t ignored (see note 68 at
John 15:19).
Even the false accusations leveled against those who preach the Gospel validate
the calling of true ministers of Christ when one considers the source.

Paul was unknown, possibly in the sense of being ignored or not being
acknowledged. In today’s English, he might say, “I’m a nobody to some, but I’m a
somebody to God” (2 Corinthians 3:2 and 2 Timothy 2:19). He was at the point of
death many times, yet he was still alive (2 Corinthians 1:8-9). He was beaten
(“chastened”), yet miraculously preserved by God (2 Corinthians 11:24-25).

In the natural, the circumstances that Paul faced could have led to sorrow, yet he
rejoiced (Philippians 4:4). Sometimes Paul did without things, yet he was always
making others rich with spiritual truth (Ephesians 3:8). Even if he had nothing, in
reality he possessed all blessings in the spiritual realm (Ephesians 1:3).

This verse was Paul’s way of saying, “We have spoken openly, freely, and frankly,
and have kept back nothing from you. We have opened our hearts wide to you.”

The word “straiten” means “1. To make narrow or restricted. 2. To put into
difficulties” (American Heritage Dictionary). Many of the Corinthian believers had
rejected Paul’s leadership and were no doubt blaming him for all their problems, just
as people do today. Paul was saying that the difficulties and distress that the
Corinthians were experiencing were of their own making, not his. It was their hearts
that restricted them. Paul had opened wide his heart to them.

The term “bowels” refers to the affections or emotions. In Old English, “bowels” were
the seat of affections, just as the word “heart” is used to describe the seat of
emotions today. When you say you love someone with all your heart, you aren’t
speaking of your physical pump. Likewise, the King James English is not speaking
literally of the bowels, but of innermost affections.

Paul had just told the Corinthians that he wasn’t their problem; they had caused their
own difficulties (see note 24 at 2 Corinthians 6:12). Here, he was encouraging them
to open up their hearts to him as he had to them.

The emphasis in this verse is on the word “unequally.” It is not God’s will for His
people to live monastic lifestyles. That certainly was not the example of Jesus or any
of His followers. We are the salt of the earth (Matthew 5:13), and to release our life-
preserving effect, we have to get out of the “saltshaker” (see note 5 at Luke 19:7).
Therefore, we have to have dealings with the world’s system and those in it, but we
need to be careful to maintain the proper balance. We should shun relationships
where we are being more influenced by others’ negatives than they are by our
positives.
Marriage is one area where this principle is especially true. There is no closer union
in life than the marriage relationship. A believer who marries an unbeliever is in
direct violation of this scripture and is toying with disaster. The Lord should be the
most important person in a believer’s life. How could that person possibly become
“one” with someone who doesn’t love the Lord?
It is folly to think that after marriage, an unbelieving spouse will accept the Lord.
Although that does happen, it cannot be guaranteed. In fact, the statistics are
overwhelmingly against it happening. Regardless of that possibility, a believer who
marries an unbeliever is in direct violation of God’s instructions here. It is not a good
start to any marriage to spurn God’s Word.
Paul made it very clear to those who had lost their mates in death that they were
free to marry only others who were Christians (1 Corinthians 7:39). In the Old
Testament, the whole Jewish nation was forbidden to marry outside of the Jewish
faith.
Business partnerships, friendships, church affiliation, and many other relationships

all need to be scrutinized for compliance with this verse (see note 3 at Acts 19:9).
Paul made it very clear by his comparisons that being unequally yoked with
unbelievers just won’t work. Believers and unbelievers are as different as
righteousness and unrighteousness, light and dark, Christ and the devil, someone
who has faith and someone who has no faith, the temple of God and an idol. Any
Christian who doesn’t see this conflict is deceived (1 Corinthians 15:33).

A yoke is designed to bring equal loads of responsibility and work to a team (see
note 2 at Matthew 11:29). The Greek word that was translated “unequally yoked
together” is “HETEROZUGEO,” and it means “to yoke up differently, i.e. (figuratively)
to associate discordantly” (Strong’s Concordance). This pictures a team of animals
that are unmatched and therefore unsuited for the task.
Paul was saying that it is an abnormal situation to yoke a believer, who has the Spirit
of Christ within, to an unbeliever, who is motivated by the spirit of the world. It’s like
trying to mix water with oil; it cannot be done.

“Concord” is a word meaning agreement or being of the same mind. In the Greek
world, the word was used for the harmony reflected in music.

The word “BELIAL” literally means “worthlessness” (Strong’s Concordance). It was
used as an epithet of Satan (Deuteronomy 13:13; Judges 19:22, 20:13; 1 Samuel
1:16, 2:12, 10:27, 25:17, 25, 30:22; 2 Samuel 16:7, 20:1, 23:6; 1 Kings 21:10, 13;
and 2 Chronicles 13:7).

The Greek word that Paul is using for “infidel” is “APISTOS,” and it was translated
“that believe not” six times (1 Corinthians 7:12-13 [twice]; 10:27 [once]; 14:22 [twice],
and 24 [once]), “unbelieving” five times (1 Corinthians 7:14-15 [three times], Titus
1:15 [once], and Revelation 21:8 [once]), “faithless” four times (Matthew 17:17, Mark
9:19, Luke 9:41, and John 20:27), “unbeliever” four times (Luke 12:46; 1 Corinthians
6:6, 14:23; and 2 Corinthians 6:14), “infidel” two times (this verse and 1 Timothy
5:8), “a thing incredible” one time (Acts 26:8), and “which believe not” one time (2
Corinthians 4:4). This Greek word has the idea of one who is unfaithful, faithless,
unbelieving, cannot be trusted, and lacks true faith and trust in God.
The English word “infidel” comes from the Latin word “INFIDELIS,” and this Latin
word literally means “unfaithful” (American Heritage Dictionary). “Infidel” is defined
as “one with no religious beliefs” (AHD).

It appears that evil associations may have corrupted good manners (1 Corinthians
15:33), and Paul was appealing to the Corinthians to separate from the fellowship
that was deceiving them. In 2 Corinthians 6:14-16, Paul asked five questions that
reflect on the vast difference between God’s values and Satan’s.

Some scriptures that speak of believers being God’s temple both individually and
corporately are the following: “Know ye not that ye are the temple of God, and that
the Spirit of God dwelleth in you?” (1 Corinthians 3:16). “What? know ye not that
your body is the temple of the Holy Ghost which is in you, which ye have of God,
and ye are not your own?” (1 Corinthians 6:19). “For ye are the temple of the living
God” (this verse). “In whom all the building fitly framed together groweth unto an
holy temple in the Lord” (Ephesians 2:21). “Him that overcometh will I make a pillar
in the temple of my God” (Revelation 3:12).

The Greek word for “dwell” that is used here is “ENOIKEO,” and it was used a total
of five times in Scripture (Romans 8:11; this verse; Colossians 3:16; 2 Timothy 1:5,
and 14). Its meaning is “to dwell in...metaphorically, ‘to dwell in one and influence
him’ (for good)” (Thayer’s Greek-English Lexicon). It is translated in this verse by the
phrase “I will live in them” in quite a number of versions (Revised Standard Version,
Simple English, The Living Bible); i.e., God will make His home with and live with His
people.
The New Covenant, as contrasted with the Old, is filled with the promise of the
indwelling Spirit (Galatians 3:14). This promise is obtained by faith (Galatians 3:2,
14; and Ephesians 3:17) and possible for all who believe (Acts 2:39). The indwelling
consists of the Father (John 14:23, this verse, and Ephesians 3:19), the Son (John
14:18, 17:23; Romans 8:9; Galatians 2:20; Ephesians 3:17; Colossians 1:27; and
Revelation 3:20), and the Holy Spirit (John 14:17; 1 Corinthians 3:16, 6:19; 2
Timothy 1:14; and 1 John 2:27), and is referred to as a glorious mystery (Colossians
1:27) that is to express the nature of God upon this earth through the believer
(Galatians 2:20 and Romans 8:2).

It is possible that in 2 Corinthians 6:17-18, Paul was combining two Old Testament
scriptures (2 Samuel 7:14 and Isaiah 52:11) to come up with this promise. However,
that is not clear. It is just as probable that this is a promise that he was uttering
under the inspiration of the Holy Spirit at that moment.
Regardless of when it was inspired, it is definitely a promise of God’s acceptance to

those who separate themselves from the pollution of the world.

These verses are a plea from God for our separation from the world. The number
one reason most of us feel pressure to conform to the world is peer pressure, or a
fear of rejection. God didn’t create us for rejection, and there is something innate
within each of us that longs for acceptance. So, God promises us His acceptance if
we will be separate unto Him. Those of us who are experiencing God’s acceptance
and pleasure will not miss the acceptance of the world.
CHAPTER 7
On the surface, this verse looks like it is in contradiction to other scriptures that
present the born-again spirit as being perfect and complete (see note 3 at Matthew
26:41, note 11 at Romans 8:23, and note 9 at Romans 12:2), with no filthiness to be
cleansed of. However, closer examination will reveal that this is not speaking of the
born-again (see note 2 at John 3:3) spirit having filthiness.
The word “therefore” links this verse to the previous verses. Paul’s statements about
cleansing ourselves from all filthiness of the flesh and spirit are a continuation of
what he said in the previous verses about separating from unbelievers.
Notice also that Paul did not say “Cleanse yourself of all filthiness of the
flesh and spirit” but “from all filthiness of the flesh and spirit.” This is
speaking of separating ourselves from the filthiness of the flesh and the spirit of
others. All the previous promises were dependent upon separation from others’
ungodliness.
Some might say, “What does it mean to separate ourselves from the filthiness of
others’ spirits?” The word “spirit” not only describes the innermost part of our being,
but it also is used to describe an attitude (see note 6 at Romans 12:11 and note 5 at
1 Corinthians 16:18). Strong’s Concordance defines the Greek word “PNEUMA,”
which was translated “spirit” here, as “mental disposition.” When people speak of
“school spirit,” they are not referring to a spiritual personality but rather an attitude.
Likewise, Paul was saying we need to separate ourselves from the defilement of
unbelievers not only physically but also in our attitudes, or way of thinking.
This verse states that since we have these promises of the indwelling of God’s
presence, the promise to receive us, to live in us, to be our Father, to be our God,
and we His people (2 Corinthians 6:16-18), we should purge ourselves away from
any defilement caused by walking after the flesh, or defilement caused by ungodly
spiritual unions (2 Corinthians 6:14-17). We are to walk separated unto God in godly
reverence and fear (this verse).

Paul was continuing to beseech the Corinthians (just as he had in 2 Corinthians
6:13) to open up their hearts to him and show their love. He had repeatedly vied for
their affection (1 Corinthians 4:1, 15-16, 9:1-2, 11:1; and 2 Corinthians 3:1-5), and
he would do it twice more in this letter (2 Corinthians 10:7-11 and 11:1-16).

Here, the thought continues with Paul stating, “I am not saying this to condemn,
scold, or make you feel guilty. You are in our hearts and are very dear to us. In fact,
our love is so great that neither death nor anything of this life can separate you from
us.” Such was the love and devotion of Paul for the Corinthians.

Paul was referring to 2 Corinthians 3:2. Paul had the Corinthians written in his heart.
If he lived or died, they would still be there.

Paul was not discouraged about the Corinthians, regardless of any of their past
behavior. He was proud of his children in the faith, and regardless of the troubles
Paul had gone through, he was greatly encouraged and joyful.
This is in stark contrast to some people’s attitude today toward the Corinthians. They
cite examples of the Corinthians being the most carnal church Paul wrote to, and
therefore justify rejecting them and those who share similar gifts today. The
Corinthians were never rejected by Paul, just corrected (see Life for Today Study
Bible Notes, Introduction to 1 Corinthians, Spiritual Gifts; see note 6 at 1 Corinthians
1:8).

What a statement! Most people are waiting for all their tribulations to be over so they
can be exceedingly joyful. Paul was joyful in the midst of his tribulations
(see Romans 5:3-4).

Some people who are looking for scriptures to give approval to their own
discouragement and frustrations use scriptures like this to make their point. Their
reasoning is that if Paul had no rest, troubles everywhere, fightings, and fears, then
certainly they must be also. However, Paul was not stating that these troubles were
getting the best of him. On the contrary, he had just said in the previous verse that
he was exceedingly joyful in all his tribulation.
The key to understanding this is the word “flesh.” Paul specifically mentioned that it
was in his flesh (see note 3 at Romans 7:18) that these troubles were located. Paul
was not walking in the flesh, but in the spirit (Romans 8:1, 4; and Galatians 5:16;
see note 3 at 1 Corinthians 2:3). His outward man was perishing, but his inward man
was being renewed day by day (see note 17 at 2 Corinthians 4:16).
Therefore, it is accurate to say that Paul had problems and we will too. However, it is
inaccurate to say that Paul was burdened and oppressed by his problems and that
therefore we’ll be burdened and oppressed by ours. No, Paul was more than
victorious (Romans 8:37). Problems came, but Paul walked in victory (1 Corinthians
15:57). We can too.

When Paul came into Macedonia, he was “troubled.” The Greek word used for
“troubled” is “THLIBO,” and it was translated ten times in the New Testament as
follows: “troubled” three times (2 Corinthians 4:8, this verse; and 2 Thessalonians
1:7), “afflicted” three times (2 Corinthians 1:6, 1 Timothy 5:10, and Hebrews 11:37),
“trouble” one time (2 Thessalonians 1:6), “narrow” one time (Matthew 7:14), “throng”
one time (Mark 3:9), and “suffer tribulation” one time (1 Thessalonians 3:4). Thayer’s
Greek-English Lexicon says THLIBO means “‘to press’ (as grapes), ‘press hard
upon...metaphorically, ‘to trouble, afflict, distress.’”
Some of Paul’s trouble resulted from not finding Titus at Troas or, for some time, in
Macedonia. He suffered outward conflicts, fighting and persecution from
unbelievers, and inward fears over the problems in Corinth. He was comforted,
however, by God and the coming of Titus with his report of the good news of the
Corinthians’ love and response toward him.

Paul stated that “God...comforteth those that are cast down.” The words “cast down”
carry the idea of that which is directed downward. Many translations render this
phrase with such words as “downcast,” “lowly,” “discouraged,” “dejected,” and
“depressed.” The Greek word “TAPEINOS” was translated eight times in the King
James Version in the following ways: “of low degree” two times (Luke 1:52 and
James 1:9), “humble” two times (James 4:6 and 1 Peter 5:5), “base” one time (2
Corinthians 10:1), “cast down” one time (this verse), “of low estate” one time
(Romans 12:16), and “lowly” one time (Matthew 11:29).
The Simple English translation states, “God comforts people who are down.” The
Knox translation says, “But there is one who never fails to comfort those who are
brought low.” (See note 6 at 2 Corinthians 7:5.)

Part of the reason for Paul’s pride and joy over the Corinthians is explained here in 2
Corinthians 7:5-7. Although there were many oppositions and trials in Macedonia,
Paul was comforted through Titus’ good report about the Corinthians. Paul was glad
for his previous letter that had brought the Corinthians to repentance and correction
(2 Corinthians 7:8-10).
It was certainly the Holy Spirit that Paul drew his strength from, but in this instance,
the Holy Spirit used something or someone natural (i.e., the coming of Titus and his
good report) to encourage Paul. We should not be dependent on natural things to
encourage us, but we should not refuse people and things that the Lord wants to
use to bring that encouragement either. God uses people.

Titus had been well received by the Corinthians and was bringing good news about
their loyalty, zeal, warmth of love, and godly sorrow, so that this news rejoiced and
refreshed Paul’s heart. Proverbs 25:25 says, “As cold waters to a thirsty soul, so is
good news from a far country.”

Paul had dealt with problems in the Corinthian church in his previous letter so that
his care for the Corinthians would be evident (2 Corinthians 7:12), but he also
longed to reestablish his relationship with the Corinthians as a beloved father (1
Corinthians 4:14-17). This verse reveals that his prayer was answered.
In this epistle, Paul had mentioned previously that the believers of Corinth had
submitted to him in the instructions he gave about dealing with the man who had
committed incest (1 Corinthians 5), but this is the first mention that their hearts and
minds were favorable toward him.

This letter that Paul was referring to is spoken about in 2 Corinthians 2:3-4 and 9. It
was the letter that we now commonly refer to as 1 Corinthians (see Life for Today
Study Bible Notes, Introduction to 1 Corinthians). Although Paul was sorry at one
point that he had written that letter, because he realized how painful it might have
been for the Corinthians, he was glad that he sent it, because of its positive results.

Paul rejoiced that the Corinthians were made sorry in a godly manner; that is, that
their sorrow led them to repentance. Because of this response, further discipline
from Paul was not required.
However, Paul received no pleasure from correcting the Corinthians. His only
pleasure associated with this situation was the positive results that the correction
accomplished. Parents have said millions of times as they correct their children,
“This hurts me more than it hurts you.” Truly that was the attitude of Paul, and that
should be the attitude of ministers today. Those who enjoy rebuking others are not
following Paul’s example.

The New International Version renders the last part of this verse as “For you
became sorrowful as God intended and so were not harmed in any way by us.”
Correction doesn’t hurt if it is received.

There is a godly type of sorrow and an ungodly type of sorrow. Godly sorrow leads
to repentance (see note 2 at Matthew 27:3 and note 3 at Luke 15:18). Ungodly
sorrow, or the sorrow of this world, just kills.
Our culture has rejected all “negative” emotions. However, God gave us the capacity
for these negative emotions, and there is a proper use of them. Ecclesiastes 7:3
says, “Sorrow is better than laughter: for by the sadness of the countenance the
heart is made better.” We should feel bad about sin. There should be sorrow over
our failures. However, this sorrow should lead to repentance, and then when
forgiveness is received, our sorrow should be cast upon the Lord (Isaiah 53:4).
The Lord’s statements to His disciples, the night before His crucifixion, caused them
sorrow (Matthew 26:21-22 and John 16:6). If they had let that sorrow lead them to
repentance, then they wouldn’t have denied the Lord. Peter’s sorrow after his denial
of Jesus changed him, and certainly, he never regretted those tears he cried.
The sorrow experienced by those who do not turn to God produces only death. They
grieve over their situation because they don’t turn to God (that’s repentance).
Christians should only have sorrow until they repent. Once repentance has come,
we need to appropriate the forgiveness and cleansing that are already ours through
Christ (1 John 1:9).

The New International Version translates this verse as “Godly sorrow brings
repentance that leads to salvation and leaves no regret.” Godly sorrow that
produces repentance (see note 15 at this verse) leaves us with no regrets. Our
sorrows lead us to a positive change, and this change alters our attitude toward the
things that caused us sorrow. Negatives become positives through Jesus.

Here, Paul was proclaiming the effects that the Corinthians’ godly sorrow produced.
They were no longer complacent, but earnest and sincere. They had dealt with the
sin and the problem that Paul had written them about. They longed for and
welcomed Paul’s help. They’d done what they should to make things right and to
prove themselves guiltless in this matter. If this is what godly sorrow produces, we
can all benefit from it (see note 15 at 2 Corinthians 7:10).
The matter that Paul was referring to is the instruction Paul had given the
Corinthians in 1 Corinthians 5 about disciplining the man who had committed incest.
Paul rebuked the whole church at Corinth for not dealing with this man and
prescribed precise actions that they should follow. They executed his instructions to
the letter, and Paul was praising them for the spirit in which they did it.

Paul wrote to the Corinthians with several purposes in mind: (1) to help this one who
had sinned, (2) to help the one who had been wronged, and (3) to show Paul’s care
for the Corinthians. However, Paul’s primary concern was the well-being of the
entire body of believers at Corinth. This clearly illustrates that our sins don’t just
affect us; they affect everyone we associate with.

Paul was comforted by the report that he had heard about the Corinthians, but his
joy was increased by seeing how Titus had been refreshed also. The Greek word
that Paul used here for “refreshed” is “ANAPAUO,” and it means “to rest” in a
physical sense as well as “to give rest, refresh” (Thayer’s Greek-English Lexicon). It
was translated twelve times in the New Testament in the following ways: “rest” three
times (Mark 6:31; Revelation 6:11, and 14:13), “refreshed” three times (1
Corinthians 16:18, this verse, and Philemon 7), “take rest” two times (Matthew 26:45
and Mark 14:41), “refresh” one time (Philemon 20), “resteth” one time (1 Peter 4:14),
“give...rest” one time (Matthew 11:28), and “take...ease” one time (Luke 12:19).
It is especially gratifying when others are blessed by those you love.

Paul had praised the Corinthians to Titus before he left for Corinth. The Corinthians
had not let Paul down.
The Corinthians were the most carnal church that we have record of in Scripture.
They had strife (1 Corinthians 3:1-4) and immorality (1 Corinthians 5 and 7) running
rampant in the church. Believers were suing each other (1 Corinthians 6). The Lord’s
Supper had turned into a drunken party (1 Corinthians 11:20-30), and the gifts of the
Spirit were being grossly misused. Yet Paul had bragged on them to Titus.
This wasn’t just Paul’s human love for the Corinthians. This was the supernatural
love of God (see note 4 at John 13:35) flowing through Paul for the Corinthians.
Likewise, God loves us when others wouldn’t and when we don’t love ourselves.
God’s love is unconditional.
Paul had said some very hard things to the Corinthians in his previous letter (see
note 21 at this verse), but they were all true. However, his boasting about them also
proved to be true. How could this be? How can people be wrong in many areas and
still receive praise at the same time?
Most people give praise to others directly proportional to their performance. That’s
not the way God deals with us. “Man looketh on the outward appearance, but the
LORD looketh on the heart” (1 Samuel 16:7). Paul expressed this same attitude to
the Corinthians when he said, “Wherefore henceforth know we no man after the
flesh” (2 Corinthians 5:16). Even though the Corinthians were not acting properly,
Paul believed they had a good hearts and his praise for them was based upon his
knowledge of their hearts. It takes grace to deal with people based on their
intentions and not just their actions.

When Titus first arrived at Corinth, he was not sure how he would be received by the
Corinthians. He soon discovered a warm reception and open hearts from the
believers at Corinth. They were willing to obey the instructions sent by Paul. While at
Corinth, Titus’ personal love and affection grew more and more for the Corinthians.

This phrase “fear and trembling” is used two other times in the New Testament
(Ephesians 6:5 and Philippians 2:12). “The literal meaning may well be intended, for
it is possible to assume that before Titus arrived in Corinth the Corinthians were
beginning to feel guilty about the way they had treated Paul, and were genuinely
afraid of the consequences” (“A Translator’s Guide to Paul’s Second Letter to the
Corinthians” by Robert G. Bratcher, p. 81).

The Living Bible renders Paul’s closing statement of this chapter as follows: “How
happy this makes me, now that I am sure all is well between us again. Once again I
can have perfect confidence in you.”
CHAPTER 8
In 2 Corinthians 8-9, Paul turned his attention to the subject of giving. For several
years, Paul had devoted himself to a collection for the poor saints in Jerusalem
(Galatians 2:10, see note 5 at Romans 15:26). The Corinthians, upon hearing about
the collection, were eager to help but never came through. Paul had requested that
Titus look into this matter and encourage the Corinthians to do what was originally in
their hearts (2 Corinthians 8:6). These chapters are the encouragement from Paul’s
own hand about this matter.
Together these two chapters provide us with some of the most detailed information
in Scripture on the proper motives for receiving and giving offerings. Through the
encouragement of Paul and Titus, along with some unnamed fellow-workers (2
Corinthians 8:23), the collection from Corinth was manifested and given toward
helping the poor saints in Jerusalem (Acts 24:17).

The old archaic phrase “we do you to wit” is an expression that carries the idea of
making known something to someone. It is translated in the American Standard
Version in the following way: “Moreover, brethren, we make known to you
the grace of God which hath been given in the churches of Macedonia” (emphasis
mine).
Paul wanted to make known the example of giving that was expressed by the
churches of Macedonia. In this way, Paul was hoping to encourage the Corinthians
to help relieve the impoverished condition of the saints in Jerusalem, just as the
Macedonians had done.

The Macedonians’ generosity in giving was a result of the grace of God. God’s grace
is unearned and therefore extremely generous. Those who truly understand and
experience the grace of God’s love will themselves be generous. “But whoso hath
this world’s good, and seeth his brother have need, and shutteth up his bowels of
compassion from him, how dwelleth the love of God in him?” (1 John 3:17).

“All the districts of Greece north of the Isthmus of Corinth since 146 B.C. had
constituted the Roman province of Macedonia; and the churches, to which the
apostle refers, would seem to be those of Philippi, Thessalonica and Beroea”
(Tyndale New Testament Commentaries, p.111).
Macedonia (see note 1 at Acts 16:9) was mentioned by name twenty-six times in
twenty-three verses of the New Testament (Acts 16:9-10, 12, 18:5, 19:21-22, 29,
20:1, 3; Romans 15:26; 1 Corinthians 16:5; 2 Corinthians 1:16, 2:13, 7:5, this verse,
9:2, 4, 11:9; Philippians 4:15; 1 Thessalonians 1:7-8, 4:10; and 1 Timothy 1:3).

Joy, poverty, and afflictions don’t seem to mix in the minds of many Christians today.
Most people are waiting to be delivered from poverty and afflictions and then they
will have joy. That was not the attitude of these Macedonian believers. They not only
had joy; they had an abundance of joy.
Joy is a choice. People who lose their joy in adversity have simply made the wrong
choice, by focusing on their problems instead of focusing on the Lord’s provision
(see notes 18-19 at 2 Corinthians 4:17).

The Macedonians had been going through persecution and hard times (1
Thessalonians 1:6 and 2:14). Nevertheless, out of their need and poverty, they
overflowed in generosity and liberality.
The Greek noun used for “liberality” in this verse is “HAPLOTES,” and it carries the
idea of being open and determined not to seek riches for self, but rather to be
generous and single in heart to meet the needs of others. It was translated eight
times in the New Testament in the following ways: “simplicity” three times (i.e.,
generously, with pure motives and sincerely [Romans 12:8; 2 Corinthians 1:12, and
11:3]), “liberality” one time (i.e., generosity [this verse]), “bountifulness” one time (2
Corinthians 9:11), “liberal” one time (2 Corinthians 9:13), and “singleness” two times
(singleness of heart, Ephesians 6:5 and Colossians 3:22).
It is obvious the Macedonians had embedded into their hearts the instruction of our
Lord Jesus when He said, “It is more blessed to give than to receive” (Acts 20:35).

In 2 Corinthians 8:3-5, Paul was demonstrating the liberality of the Christians from
Macedonia in the following ways: They gave not according to their ability, but
beyond their ability (this verse) (Today’s English Version states, “They gave as
much as they could, and even more than they could”). They were “willing of
themselves”; i.e., they gave of their own accord, without nagging from the Apostle
Paul (this verse). They pleaded for the privilege of sharing and taking a part in
helping God’s people (2 Corinthians 8:4). They dedicated and submitted themselves
to the Lord first, and then gave themselves to the Apostle Paul to receive his
instructions and to do whatever the Lord wanted them to do (2 Corinthians 8:5). The
Macedonians did these things with singleness of heart and without pretense or
hypocrisy (2 Corinthians 8:2).
The Greek word that was translated “gift” in this verse is the same Greek word,
“CHARIS,” that was translated “grace” in 2 Corinthians 8:1, 6-7, 9, and 19 (see note
5 at Romans 1:5).

The phrases “ministering to the saints” or “ministered to the saints” are found a total
of three times in the New Testament (this verse, 2 Corinthians 9:1; and Hebrews
6:10). In each case, it refers to financially helping God’s people. When we reach out
to others in His name, we are fulfilling the great commandment of Scripture: To love
the Lord our God and our neighbors as ourselves (Matthew 22:36-40). Luke 10:29-
37 shows us that anyone in need could be our neighbor or, as stated by the Apostle
Paul, “As we have therefore opportunity, let us do good unto all men, especially unto
them who are of the household of faith” (Galatians 6:10).
Therefore, we as believers have a responsibility to help the poor, regardless of

whether or not they are believers. However, these scriptures establish that we have
a special responsibility to help fellow Christians who are in need. Sad to say, our
fellow Christians are often passed over in our attempts to minister to the poor of the
world.

These Macedonian Christians gave more than their money. First of all, they gave
themselves to the Lord and to Paul; then they gave their money. This impressed
Paul so much that he encouraged Titus to impart this same attitude to the Corinthian
believers too (2 Corinthians 8:6).
True giving that pleases God is more than just giving money. God looks on our
hearts (1 Samuel 16:7), and He accepts or rejects our gifts based on our motives
(Matthew 15:8, see note 6 at 1 Corinthians 13:3). The Lord doesn’t have to have our
money. He could have set His kingdom up to be financed another way. He wants us,
so He gives us the privilege of giving into His kingdom as a way of giving ourselves
to Him.
This heart motive behind our gifts is not often emphasized, because the person
receiving the offering isn’t usually concerned about the motive. Sadly, too many
ministers just want the money, and they don’t care why or how we give it. That was
not Paul’s attitude, and it would be better for the body today if more ministers
emphasized that we need to give ourselves to the Lord before we gives our money.
If the Lord gets us, He’ll get our wallets.

We are not sure when Titus became involved in collecting an offering for the saints
in Judea, but according to this scripture, he had encouraged the Corinthians at a
previous point. Paul was encouraging Titus to complete this ministry of giving that
the Corinthians were so enthusiastic about. Notice that Paul described giving as
“grace.” Truly, the essence of all giving is grace. “God so loved that He gave...so
that we might be justified freely by His grace” (John 3:16 and Romans 3:24,
paraphrase mine).

Paul was not only using the example of the Macedonians to encourage the
Corinthians in giving, but he also appealed to the bountiful grace that had been
bestowed upon them in Christ Jesus. They were enriched by grace in the spiritual
gifts of the Holy Spirit. They were enriched in faith, knowledge, and love. They were
diligent and eager to help. Here, Paul said to abound in this grace of giving also.
Paul’s appeal to the Corinthians is very similar to Jesus’ appeal to His disciples
when He said, “Heal the sick, cleanse the lepers, raise the dead, cast out devils:
freely ye have received, freely give” (Matthew 10:8, emphasis mine).

In this chapter, Paul had been encouraging the Corinthians to give, but he made it
clear here that this was just an encouragement, not a command. Paul went on to
state in 2 Corinthians 9:7 that God intended them to give “not grudgingly, or of
necessity: for God loveth a cheerful giver” (emphasis mine). To command
someone to give out of necessity would violate the principle of love. So, Paul was
not giving an order, but rather he was giving the Corinthians an opportunity to prove
their Christian love was real.

When Paul used the phrase “forwardness of others,” he was speaking about the
godly zeal and eagerness of the Macedonians to give. The word “forwardness” in
this sense means boldness. The best way to teach someone truth is by a godly
example. Paul was using the Macedonians as an example and teacher for the
Corinthians.
The positive actions of others not only teach us but also motivate us. Hebrews 10:24
says, “And let us consider one another to provoke unto love and to good works.”
Moses prophesied that the Lord would provoke His people to jealousy
(Deuteronomy 32:21; Romans 10:19, and 11:11). Paul also sought to provoke the
Jews to accept Christ (Romans 11:14).
So, it is scriptural to use the actions of others for instruction and motivation.
However, it is not scriptural to use others as the primary source of instruction or
motivation. Man will fail us (Psalms 118:8), and “the fear of man bringeth a snare:
but whoso putteth his trust in the LORD shall be safe” (Proverbs 29:25).

Paul had used the Macedonians’ example of generosity to provoke the Corinthians
in their giving. Here, he turned to the supreme example of giving; that is, Christ
Himself.
God didn’t just give us something that He had; He gave Himself. What was God’s
motive for giving? It wasn’t because of His need, but ours. He was motivated out of
love for us (John 3:16). In the same way, Paul was encouraging these Corinthians to
give unselfishly to the poor saints in Jerusalem.

Jesus did have money. He even designated one of His disciples to be the treasurer
(John 13:29). However, Jesus was poor compared to what He had before coming to
earth. He was also poor in the same way that Paul was poor at times; i.e., He
voluntarily did without things in order to reach others. He said, “The foxes have
holes, and the birds of the air have nests; but the Son of man hath not where to lay
his head” (Matthew 8:20).

Some people have tried to spiritualize this verse to apply only to spiritual or
emotional poverty and wealth, but the context of this verse is definitely speaking
about physical poverty and wealth; that is, money (see note 1 at 2 Corinthians 8:1).
It is a true statement that Jesus made Himself poor spiritually and emotionally so
that we could become wealthy in those areas. However, it is also a true statement
that Jesus became poor monetarily for us so that we could become wealthy in
finances. That’s what this verse is saying.
The Greek word that was used in the first part of this verse to describe Jesus as
being rich is “PLOUSIOS,” and it means “wealthy; figuratively, abounding with”
(Strong’s Concordance). This is the same word that was translated “rich” in Mark
12:41, which says, “And Jesus sat over against the treasury, and beheld how the
people cast money into the treasury: and many that were rich cast in much”
(emphasis mine).
The Greek word that was translated “rich” in the last part of this verse, describing us,
is “PLOUTEO,” and it means “to be (or become) wealthy (literally or figuratively)”
(Strong’s Concordance). This is the same word that was translated “rich” in 1
Timothy 6:9, which says, “But they that will be rich fall into temptation and a
snare, and into many foolish and hurtful lusts, which drown men in destruction and
perdition” (emphasis mine).
So, both Greek words used for “rich” in this verse are speaking of material wealth.
This is further proof that this verse is teaching that our Lord Jesus provided
prosperity for us in His atonement (see note 7 at Acts 2:21). Jesus wills for us, His
children, to have our needs met abundantly (3 John 2).
This is not to say that all those who are wealthy are so because Christ provided it for
them, and that all those who are poor are that way because of some sin in their
lives. That is certainly not the case. Sinners can be wealthy and saints can be poor.
Riches do not mean people are spiritual, and poverty does not mean people are
unspiritual. However, the Lord has made provision for His saints to have their needs
met in abundance (Philippians 4:19).
The Scriptures warn us against the pitfalls of riches (1 Timothy 6:9 and Proverbs
13:11), yet it is the love of money that is the root of all evil (1 Timothy 6:10), not
money itself. Before we can be the blessing to others that God intended us to be, we
have to be blessed ourselves (Genesis 12:2). Prosperity is not just for ourselves
(James 4:3); it’s so that we “may abound to every good work” (2 Corinthians 9:8).
God gives seed to the sower (2 Corinthians 9:10); i.e., He provides riches to those of
us who will let them flow to others and not hoard them for ourselves.

Once again, Paul was staying away from a direct command (see note 1 at 2
Corinthians 8:8). He was giving his advice. The Corinthians were the first to start
raising finances to help the poor saints in Judea. Apparently they had stopped the
project. It was the Corinthians’ desire a year earlier to do something. Here, Paul was
advising them to complete what they had started.

The Corinthian believers had mentioned a year earlier (this verse and 2 Corinthians
9:2) that they wanted to be a part of this offering for the poor saints in Jerusalem
(Romans 15:26). Paul was calling this back to their remembrance and exhorting
them to follow through with their intentions.

Paul was commending them for their desire to give, but he was also stressing that
there needed to be actions to accompany that desire. This is the same point that
James the apostle made in James 2:14-17: “What doth it profit, my brethren, though
a man say he hath faith, and have not works? can faith save him? If a brother or
sister be naked, and destitute of daily food, And one of you say unto them, Depart in
peace, be ye warmed and filled; notwithstanding ye give them not those things
which are needful to the body; what doth it profit? Even so faith, if it hath not works,
is dead, being alone.”

This verse could be turned around and still retain its truth; i.e., “If there is not a
willing mind, then the gift will not be accepted regardless of the amount.” The
emphasis is on the motive, not the amount (1 Corinthians 13:3).

The Lord is not into deficit giving. He only asks us to give what we have, not what
we don’t have. It is true that in 2 Corinthians 8:3, Paul said the Macedonians were
willing to give beyond their power or more than they had, but there is no indication
that they did so. As a matter of fact, that would be contrary to the spirit of what Paul
was saying here.
This is not to say that we should give only if we have extra. Our tithe should be given
before anything else is paid, and we should budget offerings for other projects.
However, until we reach the abundance promised in 2 Corinthians 9:8, we should
not give foolishly.
The Lord doesn’t look on the size of our offerings compared to other people’s. He
judges the size of our offerings by how much we have left (see note 1 at Luke 21:3).

The point is that Christ uses His body (the church) to help meet the needs of others
in the church. If I am trying to lift a 200-pound sandbag, I do not expect my little
finger to lift it. My little finger is involved in a united effort along with the other parts of
my body. In this way, no part of my body is in undue strain.
Paul was saying, in essence, “I don’t want to burden you Corinthians, but along with
the united effort of other churches, there will be plenty to supply the needs of the
poor Judean churches. This will be done without undue strain upon any.” Paul
implied that there would be a time when the Jewish Christians would also be called
upon to help them, the Gentiles. The key word in these verses is “equality.” Those
who have plenty will be sharing with those who have lack. In this way, each will have
as much as they need (1 Timothy 6:18 and Hebrews 13:16).

This is a quotation from Exodus 16:18. Paul was continuing to make the point that
God uses the prosperity of some to make up the deficiencies of others. Again,
“equality” in sharing is stressed. The Simple English version translates this verse, “It
is like this scripture: The man who gathered much did not have too much, and the
man who gathered a small amount did not have too little.”
Communism professed this ideology, but it missed the indispensable element of

God’s kind of love. The Communist system was based on greed and was therefore
doomed to failure. Only in the context of true Christian love can gifts from
the rich given to the poor provide a true benefit.

In this verse, Paul was thanking God that Titus had the same earnest concern and
heart to help the Corinthians that Paul had. Titus and some other companions would
be helping the Corinthians gather their offering to take to Judea. In 2 Corinthians 9,
Paul spoke about possibly going to Corinth also.

Here, Paul was expressing Titus’ eagerness to go to the Corinthians. “He is coming
to you with much enthusiasm and on his own initiative” (New International Version).

Titus was to be accompanied by another well-known, unnamed brother who was
highly praised for his work in the Gospel by the other churches of Macedonia. Many
have speculated as to who this brother could be. Among the names suggested are
Luke, Barnabas, Mark, and Epaenetus (Romans 16:5).

The unnamed Christian brother just mentioned in 2 Corinthians 8:18 was chosen by
the churches of Macedonia to travel with the party that went to Jerusalem to
distribute this gift. This gift would honor the Lord and show how eager God’s people
were to help one another.

Paul was trying to avoid anyone accusing him of stealing or misusing any of this
money. The brother that he spoke of in 2 Corinthians 8:18 was chosen by the
contributing churches to accompany Paul and his companions and see that the
money was used for the intended purpose. Paul was the one who suggested this (1
Corinthians 16:3).
As the apostle who brought the Gospel to these people, Paul might have demanded
that the people trust him, and they probably would have complied. But Paul wanted
not only to be right in the sight of God but also in the sight of people (2 Corinthians
8:21).
It is not enough to have integrity before God only, and it certainly is not enough to
have integrity before people only. We need to walk in pure hearts before God and
also walk above reproach in front of others as much as possible. It was wisdom on
Paul’s part to have these other brothers there to keep him straight. Paul didn’t need
them to keep him from sinning; he needed them to keep others from doubting his
integrity.

It is possible that Paul was paraphrasing Proverbs 3:4 here from the Greek
Septuagint. Paul not only wanted to do what was right in the sight of the Lord but
also wanted to do that which was good and right in the sight of people. Honesty and
integrity in the sight of others is an important principle of expressing the Christian
life.
Any person who demands respect and trust without accountability should be
suspect. That is not the attitude Paul had, and he was above reproach.

It is unclear whether Paul was referring to Titus (2 Corinthians 8:16 and 23) or to
another unnamed brother besides the one he mentioned in 2 Corinthians 8:18.
Regardless, this brother had been proven to be faithful and could therefore be
trusted. That’s the point he was making.

Here, Paul completed his statements about the men going to Corinth to collect this
gift. He stated, “Titus is my partner, colleague, and companion who is a fellow-
worker with me in serving you and proclaiming Christ.”
The “brethren” are the two unnamed Christian brothers who were going with Titus.
They were representatives of the churches that brought glory and honor to Christ.

The Greek word that was translated “messengers” here is “APOSTOLOS,” and it
means “a delegate; specially, an ambassador of the Gospel; officially a
commissioner of Christ (”apostle“) (with miraculous powers)” (Strong’s
Concordance). It was used a total of eighty-one times in the New Testament, and
this is one of only three times it was not translated “apostle,” “apostles,” or
“apostles’.” It was translated “messenger” in Philippians 2:25 and “he that is sent” in
John 13:16. Therefore, it would look like these brothers Paul was speaking of were
apostles.

Paul was requesting that the Corinthians show the genuineness of their love, in their
gift and toward these men. This would justify Paul’s pride of the Corinthian
Christians, and all the churches of Macedonia would see and hear of it.
CHAPTER 9
Paul was stating here in 2 Corinthians 9:1-2 that it was “superfluous” (i.e.,
unnecessary) to keep on writing about the subject of giving, since he knew how
eager and willing the Corinthians were to help the saints of Judea.

This was Paul’s second mention of the fact that the Corinthians had desired to send
a gift to the saints in Jerusalem a year before (2 Corinthians 8:10-11). It impressed
Paul that the Corinthians had voluntarily wanted to participate in this offering, and he
wanted to preserve the freewill status of their gift. 2 Corinthians 9:7 makes it very
clear that God loves those who give from free hearts, without compulsion. Paul did
too.

Paul used the Corinthians’ eagerness to participate in this offering for the poor saints
in Jerusalem, to provoke others to give (see note 2 at 2 Corinthians 8:8).

Paul was sending the three men mentioned in 2 Corinthians 8:23 to see that the
offering for the Judean Christians was ready. In this way, Paul’s boasting of the
Corinthians would be confirmed.
The Corinthians were willing, but Paul knew there had to be more than just
willingness. They needed actions, and Paul sent these men ahead to help them
prepare their offering. Too many willing people fail to prepare and therefore fall short
of the need and their own desire to give (see note 3 at 1 Corinthians 16:2).
Paul was pointing out that, in the light of all his boasting about the Corinthians and
their readiness to give, it would be quite embarrassing for him and the Macedonian
brethren to arrive and an offering not be ready. Not only would Paul be
embarrassed, but this would be embarrassing to the Corinthians too. This Greek
word “KATAISCHUNO,” which was translated “ashamed” here, was also translated
as “embarrassed” (New Living Translation), “humiliated” (Revised Standard
Version), and “disgraced” (New English Bible).

Paul had exhorted Titus and the other brethren (2 Corinthians 9:3) to go ahead of
him and arrange to receive the promised gift of the Corinthians. When it was ready
and Paul arrived, it would demonstrate that the Corinthians gave willingly and not
under pressure. The phrase “not as of covetousness” means it wasn’t grudgingly
given but generously, because they wanted to.

Many ministers don’t care about motives. All they want is the money. But God
doesn’t want an offering that is given with the wrong motive. Gifts given from the
wrong motives profit the giver nothing (see note 6 at 1 Corinthians 13:3).

Comparing giving to sowing seed is done in other scriptures also (Proverbs 11:24,
Luke 19:20-21, 2 Corinthians 9:10, and Galatians 6:7-8). There is an unchangeable
law of God that whatsoever we sow, that shall we also reap (Galatians 6:7). Just as
that works with organic seed, it also works with finances. Our giving will come back
to us in the same way and with the same measure that we give (Luke 6:38).
Many people desire large amounts of money from the Lord, but they haven’t given
Him any seed with which to produce this harvest. This will not work any more than
farmers expecting crops where they have sown no seed. People cannot use all their
finances on themselves any more than they can eat all their seed. Some seed must
be sown if they want to keep eating.

The Greek word “PHEIDOMENOS” was translated “sparingly” twice in this verse. It
means to be stingy. These are the only times this Greek word is used in Scripture.
The American Heritage Dictionary defines “stingy” as “1. Giving or spending
reluctantly. 2. Scanty or meager.” Those who are reluctant to give to God will find
God reluctant to give to them.
The Lord does not evaluate our gifts by their monetary size. This can be seen by His
teaching about the widow’s small gift (see note 1 at Luke 21:3). The Lord judges our
gifts by what percentage we are giving and the attitude with which it is given. A
million dollar gift from a multimillionaire could be a stingy gift while a one dollar gift
from someone else could be a generous gift. The Lord knows our wallets and our
hearts, and He multiplies our gifts back to us according to the way we give.

There are four things that take place as believers give: the sincerity and proof of love
is demonstrated (2 Corinthians 8:8 and 24), they receive a blessing (Acts 20:35),
others’ needs are met (2 Corinthians 8:14 and 9:12), and giving results in
thanksgiving and praise unto God (2 Corinthians 9:12).

Giving unto the Lord (which involves giving to others, Matthew 25:40 and Hebrews
6:10) is a spiritual seed (see note 1 at this verse) that should not be looked at as
throwing something away. It is a spiritual investment that produces in this life as well
as the life to come (Mark 10:30). We will reap if we do not faint (Galatians 6:9).
Several scriptures speak of the harvest that giving brings. Here are just a few:
“Jesus said unto him, If thou wilt...give to the poor, and thou shalt have treasure in
heaven” (Matthew 19:21). “He that hath pity upon the poor lendeth unto the LORD;
and that which he hath given will he pay him again” (Proverbs 19:17). “There is that
scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it
tendeth to poverty. The liberal soul shall be made fat: and he that watereth shall be
watered also himself” (Proverbs 11:24-25).

Believers are to give as they purpose in their hearts and not from pressure. The verb
“purpose” means “to intend or resolve to perform or accomplish” (American Heritage
Dictionary). Those who give under coercion are not pleasing God with their gifts,
regardless of the amount or fanfare associated with the gifts. Reluctance (see note 2
at 2 Corinthians 9:6) or giving under compulsion is not pleasing unto the Lord. God
loves those who give because they want to–joyfully, willingly, and cheerfully. Giving
with wrong motives has invalidated many Christians’ giving (see note 6 at 1
Corinthians 13:3).

The American Heritage Dictionary defines “grudge” as “to be reluctant to give or
admit.” The Greek words “EK LUPE,” which were translated “grudgingly,” mean
“from, out” and “sadness” (Strong’s Concordance). The Greek word LUPE was
translated “sorrow” eleven times (Luke 22:45 [once]; John 16:6 [once], 20-22 [three
times]; 2 Corinthians 2:3 [once], 7 [once], 7:10 [twice]; and Philippians 2:27 [twice]),
“heaviness” twice (Romans 9:2 and 2 Corinthians 2:1), “grievous” once (Hebrews
12:11), “grudgingly” once (this verse), and “grief” once (1 Peter 2:19). Therefore,
those who give out of sorrow, pain, grief, annoyance, or affliction are not cheerful
givers and are not pleasing God with their gifts (Hebrews 11:6).
Often we hear testimonies of how certain people were led to give certain amounts to
the Lord, but they resisted that leading. The Lord kept prompting them, and finally
they gave in and then shared with the church how they gave out of sheer obedience,
not because they wanted to. Everyone applauds, but in reality, that is a sorry
testimony. That is not the cheerful attitude that the Lord loves.
Most people go through stages of giving similar to stages of growth in training

children. First, there is the obedience stage where children are trained to do the right
thing just because their parents told them to. They don’t have the capacity to
understand completely, but they need to establish positive patterns even before their
reasoning is mature. Likewise, when believers first come to the Lord, they need to
establish this foundation of obedience.
Next, children begin to imitate their parents’ actions. This would be similar to being
led by the Holy Spirit in giving. The Holy Spirit becomes the believers’ guide, and He
wants them to emulate Him. There is great benefit to others and to themselves from
being led by the Holy Spirit in their giving. Yet, there is still another level of giving to
which Paul was referring here.
The ultimate motivation for giving is to give as believers purpose in their hearts, as
Paul was describing here. This is comparable to children who are serving, not just
out of obedience because they fear punishment or because they are motivated by
the example of their parents (what if the parents aren’t present?), but they are doing
it because their hearts have been affected to the point that it is their desire to do
what’s right. That’s what every parent longs for, and that’s what the Lord desires in
His children’s giving.
If the only time believers give is when the Lord tells them to, that is comparable to
children who only say they love their parents when they are told to do so. Although
there is a time when that is proper, it is not the primary or ultimate way. There needs
to be those times when the children say they love their parents just because that is
what is in their hearts.
It is true that God will tell believers to give specific amounts of money at times to
help meet the need of someone else or for their own personal benefit. However, it is
also appropriate for them to give just because they want to. Those who only know
how to respond to commands or specific leadings of the Holy Spirit in their giving will
miss bringing joy to the Lord through their unsolicited, cheerful giving.
Notice what this verse did not say. It did not say, “God will make all grace
abound toward you.” This verse is stating that God is willing and able to supply
every need of the cheerful giver, but that doesn’t happen automatically. There are
conditions to be met. Galatians 6:9 says, “And let us not be weary in well doing: for
in due season we shall reap, if we faint not.”

This verse completely dispels the notion that God only wants to supply our bare
necessities. He is able to make all grace (in this instance, His miraculous
intervention - see note 5 at Romans 1:5) abound toward us. The word “abound”
means “1. To be great in number or amount. 2. To be fully supplied; teem”
(American Heritage Dictionary). Whatever our situation, God’s grace abounds
greater (Romans 5:20).
The Lord desires that we always have all sufficiency in all

things. It is not God’s will for us to suffer financially (see note 5 at 2 Corinthians 8:9).

Those who argue against prosperity invariably cite the examples of those who have
gathered riches to consume them upon their own lusts. They use these negative
examples to make the point that those who are rich are selfish and corrupt, and then
argue against prosperity on the grounds of greed. However, that is not the purpose
of God giving us wealth (Deuteronomy 8:18). As this verse states, it is so we may
help others.
The purpose of God’s prosperity in our lives is so that we can be the blessing to
others that we need to be. Before we can be a blessing, we have to be blessed
(Genesis 12:2). If we are not selfish with our riches, then wealth can be a wonderful
thing.
This verse is describing an abundance of blessing to the point that we can abound
to every good work. That means that we should never be unable to give to any good
cause. Sad to say, that is not the case with most Christians. Satan has robbed us
through “poverty thinking” and has caused many good works to go underfunded.
If you are so blessed that you don’t have any more needs, then think about others
and believe for more abundance so that you can be a blessing to them.

Paul just stated that the Lord was able to make the cheerful giver prosper in every
situation (2 Corinthians 9:8). Here, he quoted from Psalms 112:9, which is
describing the blessings of the man who fears the Lord. This was scriptural
verification of the truth Paul had just presented. The man of Psalms 112 was a
cheerful giver, as Psalms 112:9 reveals, and he certainly had God’s financial
blessing abounding in his life.
This point could be made by looking at the lives of many of God’s servants (Job,
Abraham, Isaac, Jacob, Joseph, David, Solomon, etc.). God financially blesses
those who are cheerful givers.

All these scriptures that promise prosperity are conditional upon us being cheerful
givers. That’s the point Paul made in 2 Corinthians 9:7. In 2 Corinthians 9:8, Paul
tied God’s grace abounding toward us to our cheerful giving (see note 7 at 2
Corinthians 9:8). In 2 Corinthians 9:9, Paul cited the blessed man that David wrote
about in Psalms 112, and this man’s prosperity was linked to his giving. Here, Paul
was once again using the metaphor of sowing seeds and reaping a harvest to giving
and receiving (see note 1 at 2 Corinthians 9:6).

Notice the use of the word “both.” The Lord wants to give us financial blessings
(bread for us) and also use us to be blessings to others (our sown seed). As long as
we let the prosperity that the Lord gives pass through, there will always be enough
for us. God doesn’t want us to be reservoirs, but rather channels.

Notice that the Lord doesn’t just add to us when we sow seed; He multiplies. The
carnal mind thinks that by giving, we subtract from our assets. However, for those of
us who give with the right hearts, the Lord gives back one hundred times what we
give (see note 8 at Mark 10:30).

Here, “righteousness” is speaking of the godly acts of giving our finances to others.
Paul was praying that the Lord would bless this giving back to us in more ways than
just finances.

2 Corinthians 9:9-10 was a parenthetical phrase. The train of thought that Paul was
following in this verse refers directly back to the abundance of prosperity so that we
may abound unto every good work that he spoke of in 2 Corinthians 9:8 (see note 8
at that verse). The Lord enriches us so that we may be His agents to enrich others
and cause thanksgiving to God.

Paul was again stressing the abundance of God’s provision. We are to be enriched
in everything so that we can always be generous in our giving. The
Living Bible states, “Yes, God will give you much so that you can give away much,
and when we take your gifts to those who need them they will break out into
thanksgiving and praise to God for your help.”

Something that causes people to thank God cannot be from the devil (see note 6 at
Luke 5:26). Therefore, prosperity, when used properly, is from God.

Here, Paul brought a new reason for giving to his persuasion of the Corinthians.
Giving causes much thanksgiving to God. To any of us true believers, this should be
enough to persuade us to give. God has given us more than we could ever repay.
However, gifts to others cause them to give thanks unto the Lord, thereby giving Him
all that we really have to give Him–our thanks.

This is the only time in the New Testament that the Greek word “DOKIME” was
translated “experiment.” It was translated “proof” three times (2 Corinthians 2:9,
13:3; and Philippians 2:22), “experience” twice (Romans 5:4), “trial” once (2
Corinthians 8:2), and “experiment” once (this verse). It is speaking about the action,
not just the talk, of the Corinthians’ giving. Our actions are what people respond to.
The Lord looks on the motives of the heart (1 Samuel 16:7).

Paul was assuring the Corinthians that their gift would cause the saints at Jerusalem
to pray for them and love them for their act of kindness.

Paul had just made the point that gifts cause us to thank God (2 Corinthians 9:11-
12). Here, he expressed his thanks to the Father for giving the greatest of all gifts,
His Son, our Lord Jesus. There is no way to adequately express the greatness of
the gift or the depth of our thanks. So, this truly was an unspeakable gift.
CHAPTER 10
In both 1 and 2 Corinthians, Paul had to defend his apostolic authority many times.
He was returning to that issue here and continued on this topic until his closing
farewells in 2 Corinthians 13.

Paul had been very stern in defending his apostolic authority over the Corinthians in
his first letter (e.g., 1 Corinthians 3:1-4, 17-18; 4:3, and 18-21). Generally, he had
been much gentler in this letter, apparently because of a positive response to his
previous letter (2 Corinthians 7:8-14). Here, Paul was beseeching the Corinthians in
gentleness and humility to receive his instruction so that he would not have to be
harsh on them when he arrived.

Paul gave us some rare insight into his physical person and manner of conduct in
this chapter. In this verse, he said his outward appearance was “base” among them.
The Greek word that was translated “base” is “TAPEINOS,” and it means
“depressed, i.e. (figuratively) humiliated” (Strong’s Concordance). This is the only
time in Scripture it was translated “base.” It was translated “cast down” in 2
Corinthians 7:6, “of low degree” in Luke 1:52 and James 1:9, “of low estate” in
Romans 12:16, “humble” in James 4:6 and 1 Peter 5:5, and “lowly” in Matthew
11:29. From this, we can see that he was apparently a very meek person in the way
he carried himself.
In 2 Corinthians 10:10, he quoted some of his critics who said, “His bodily presence
is weak, and his speech contemptible.” Some people have interpreted this to refer to
some physical problem, such as Paul being very small in stature, but this cannot be
said authoritatively. In context, Paul was probably just stating that his physical
attributes and manner of conduct did not demand respect, nor were they
intimidating.
Paul was just an average guy, physically. His power and authority came from within.
This should be good news to all us “average” or “below average” people. The power
that the anointing of God brings is infinitely more important than our looks or style

Paul was not carried away with his own position and authority. He was a classic
example of what Peter told the elders of the churches to be (1 Peter 5:2-3). Paul
was a meek and gentle person (see note 3 at 2 Corinthians 10:1), yet he didn’t let
his natural personality traits dominate him. He could be as bold as the situation
demanded, as can be seen by the statements of his critics (2 Corinthians 10:10).
Paul was urging and warning the Corinthians to humble themselves and receive his
instructions so that he would not have to be hard on them when he returned to
Corinth. He wanted a joyful and peaceful visit with the Corinthians, so he was taking
care of problems through these letters (see note 1 at 2 Corinthians 2:1).

Paul’s “flesh” was average at best (see note 3 at 2 Corinthians 10:1). Therefore,
those who judged after the flesh underestimated Paul. He may not have been
anything special to look at or “smooth” and “polished” by the standards of his day,
but he was anointed by God to do what he was doing. His power and authority came
from the Spirit of God and not his flesh. No one, with the anointing of God, need
ever be at the mercy of someone who doesn’t have the anointing of God.

Although Paul did lead a normal human life in this world, he did not war with the
strength of human power or resources. The weapons of the Christian’s warfare that
knock down the devil’s strongholds are not “carnal” (2 Corinthians 10:4).
The Greek word used in 2 Corinthians 10:4 for “carnal” is “SARKIKOS,” and it
means to be governed by human nature and strength as opposed to being governed
by God’s Spirit (Thayer’s Greek-English Lexicon). Neither the forces of darkness nor
Paul’s false accusers could oppose the power of God on which he relied.

One of the main weapons that Paul was speaking of is the Gospel, the sword of the
Spirit, which is the Word of God. It’s the Word backed by God’s Spirit that can pull
down and crush the strongholds of Satan. Notice that Paul used the word “weapons”
in the plural, referring to many spiritual weapons. The following is a partial list of
scriptures that speak of some of the weapons of God: Genesis 3:24; Joshua 5:13;
Numbers 22:23, 31; 1 Chronicles 21:16; Judges 7:20; Jeremiah 50:25; Romans
13:12; 2 Corinthians 6:7; Ephesians 6:10-18; 1 Thessalonians 5:8; Revelation 1:16,
2:12, and 19:15.

Every Christian is at war. There is a perpetual struggle against Satan and his
kingdom from which there are no “leaves” or “discharges.” The Enemy goes about
as a roaring lion, seeking whom he may devour (1 Peter 5:8). Those who resist the
devil will see him flee (James 4:7). The only ones whom he devours are those who
don’t actively fight against him.
The kingdom of heaven is under attack (Matthew 11:12), and only those who
become militant in their resolve will enjoy the spoils that are ours through Christ (see
note 2 at Matthew 11:12).

Notice that the weapons are for the casting down of two things: imaginations, and
every high thing that exalts itself against the knowledge of God. Both of these areas
deal with the mind. Our battle against the devil takes place right between our ears.
The Greek word used to describe “imaginations” is “LOGISMOS,” and it is described

here as a reasoning that is hostile to Christ and His Word. It is translated in other
versions by the phrases “every proud argument against God” (The Living Bible),
“every proud obstacle” (Today’s English Version), “arguments” (New International
Version), “every deceptive fantasy” (J.B. Phillips New Testament), and
“speculations” (New American Standard Bible). The “high things” include anything
that opposes the true knowledge about God and His Christ as revealed in the Bible.
The mind is the battlefield in which thoughts and reasoning contrary to God’s Word
are to be captured and submitted to Christ, our Commander. Just as enemy soldiers
are captured in war, so rebel thoughts must be taken captive and made to submit to
Christ.

This is an amazing statement! Paul was saying that it is not only possible to take
every thought captive, but that our spiritual weapons were designed for the express
purpose of taking every thought captive and making them obedient to
Christ. Keeping our minds completely stayed upon the Lord is an obtainable goal.

Paul had just warned the Corinthians not to underestimate him. Even though he was
weak in his physical presence (see note 3 at 2 Corinthians 10:1), he had the
authority of an apostle of God. And his weapons were not natural; they were the
supernatural weapons of God (2 Corinthians 10:3-5). Here, he promised that once
the Corinthians had come back under his authority, he would be ready to deal with
any future disobedience so this situation would not arise again.
In the first part of this chapter, Paul made reference to the fact that his bodily
presence was not impressive (see note 3 at 2 Corinthians 10:1). However, he made
it clear that his power was not coming from his own natural ability. He was using
spiritual weapons and authority (2 Corinthians 10:3-5). Here, he returned to their
criticisms against his lack of physical ability, and he compared his flesh (i.e., natural
self) to those who opposed him.
He was saying, “Are you only looking at carnal things? If anyone else can claim to
be a servant of Christ based on physical accomplishments, so can we.” Paul went
on in 2 Corinthians 11 to do what he called “foolish boasting” (2 Corinthians 11:17)
where he listed his physical credentials (2 Corinthians 11:21-33). This was done to
show that even on a carnal level, he was infinitely more qualified than his critics.

Paul had given the Corinthians his spiritual qualifications, but they chose to ignore
them. They were seeking carnal proof that Christ was speaking through him (2
Corinthians 13:3). Therefore, he reluctantly obliged them. From here through the
end of 2 Corinthians 11, he boasted about his carnal, or natural, self and
accomplishments.
This is not the way Paul evaluated himself (1 Corinthians 4:3), and this was not his
first choice in defending himself to the Corinthians. However, since they were moved
only by the flesh, Paul decided he would come down to their level and show them
his physical accomplishments. None of his critics could match his education, degree
of persecution, faithfulness, and accomplishments. Therefore, even from a carnal
perspective, no one had the right to question his authority.
We should not boast in our accomplishments and ourselves. As Paul said, “He that
glorieth, let him glory in the Lord” (1 Corinthians 1:31 and 2 Corinthians 10:17). Yet
in an effort to persuade those who only “glory in appearance, and not in heart” (2
Corinthians 5:12), we can sometimes compare ourselves to our critics, as Paul did
here. It needs to be kept in mind that this is not wise to do (2 Corinthians 10:12) and
should only be done to make a point. Our personal evaluation of ourselves should
only be done in light of who we are in Christ. He is our only righteousness.
Paul was well aware of this and made it clear that he was speaking from the
perspective of an unbeliever in this boasting (2 Corinthians 11:17, 21, and 23). Yet,
even on a carnal level, no one could out-brag Paul. He had more natural
qualifications than any of his critics. He had no reason to be ashamed, even when
talking about natural things.

True spiritual authority is given to individuals so that they may bless others, not
oppress them. Those who exercise authority in a dictatorial manner are not using it
properly. Peter told the elders to take the oversight of the churches not “as being
lords over God’s heritage, but being ensamples to the flock” (1 Peter 5:1-3). Jesus
told His disciples, “He that is greatest among you shall be your servant” (Matthew
23:11). God gives leaders authority for edification and not for destruction.

This would be the equivalent of someone today saying “they are all talk” or “they are
all blow and no show.” Paul’s enemies had taken his meekness as an opportunity to
say, “He just talks big, but he can’t deliver.” Paul was serving them warning that if
they didn’t repent, he would be just as strong in person as he was in his writings (2
Corinthians 10:11).

It is hard to imagine a man who changed the world through his words being
contemptible in his speech. It must be kept in mind that Paul was quoting his critics.
It is possible that this was not an accurate evaluation.
Paul did say in 2 Corinthians 11:6 that he was rude (Greek - “IDIOTES”–“an
ignoramus” [Strong’s Concordance]; word from which we get “idiot” [American
Heritage Dictionary]) in speech, but he made it clear in 1 Corinthians 2:1-4 that it
was by choice that he didn’t use “excellency of speech or of wisdom.” Paul chose to
speak so plainly that one would need help misunderstanding him.
It is most probable that Paul’s speech was just plain by design, not inferior, as the
word “contemptible” would suggest. Some “pseudo-intellectuals” of Paul’s day were
just trying to discredit Paul’s message by criticizing his lack of big words.

Paul said some very similar things to this when he wrote his letter to the Romans. In
Romans 15, Paul spoke about glorying, or boasting, in the things God had wrought
through him, which is the same context as his statements here. Then, in Romans
15:18, Paul said, “For I will not dare to speak of any of those things which Christ
hath not wrought by me.” That is exactly the point he was making here in 2
Corinthians 10:12-15.
Paul had just made a statement in 2 Corinthians 10:11 that he would be just as hard
on them in person as he had been in his letters if they didn’t repent. Here, he was
saying, “I’m not like my critics who just talk but can’t back up their claims. They
make great claims about what they would do, but you don’t have any track record to
hold them to. Their talk is their only judge. They haven’t done anything.”
Then he began to show that he could be held accountable as to whether or not his
statements were true. His actions provided a standard, or ruler, that they could use
to measure his words.
Paul’s opponents were just like many people who sow strife today. They are against
everything and critical of the way those in authority are handling things. They make
big statements about what they would do if they were in authority, but it’s all talk.
They haven’t proven themselves successful in managing even the smallest things,
yet they want to be put in charge of big things, just based on their talk. That’s not the
system of advancement that Jesus advocated (Matthew 25:21; Luke 16:11-12, and
19:17).
Most of the time, criticism against those who are doing things that are making a
difference comes from those who are doing nothing. The person who has not done
anything yet should not criticize the person who has done much. Likewise, the
person who says it cannot be done should stay out of the way of the person who is
doing it.

The word “measure” is used five times in 2 Corinthians 10:13-15. However, two
Greek words were translated as this one English word. The first (this verse) and the
fifth (2 Corinthians 10:15) times, this word “measure” was translated from the Greek
word “AMETROS,” and it means “without measure, immense” (Thayer’s Greek-
English Lexicon). Paul was using this word in the sense of saying, “We will not boast
of things which are impossible to measure.” The other times, the Greek word
“METRON” was used, and it means “an instrument for measuring...the rule or
standard of judgment” (Thayer’s Greek-English Lexicon).
So, Paul was continuing his argument against those he mentioned in 2 Corinthians
10:12, who made great claims but had no track record by which to be evaluated (see
note 1 at 2 Corinthians 10:12). He was not making claims about his authority, which
could not be measured or proven. However, God had wrought many miracles
through him, and this gave them a standard by which to judge him. They had seen
him in action, “a measure to reach even unto you.”
In 2 Corinthians 10:14, Paul was saying, “We are not claiming something that you
have not witnessed firsthand. We are the ones who came and brought the Gospel
unto you.” Then, in 2 Corinthians 10:15, he again reminded them that these facts
made his right to apostleship more than immeasurable claims. He was not talking
about what someone else had done. He was speaking of his own actions, which the
Corinthians were well aware of.

Paul had a passion to preach the Gospel to people who had never heard it before.
Paul said in Romans 15:20-21, “Yea, so have I strived to preach the gospel, not
where Christ was named, lest I should build upon another man’s foundation: But as
it is written, To whom he was not spoken of, they shall see: and they that have not
heard shall understand.”

Paul was speaking of his hope that the Corinthians would aid him financially in
preaching the Gospel to the regions beyond (see note 5 at this verse). It is
interesting to note that he didn’t say, “When your prosperity increases.” Prosperity
isn’t the issue. Faith is. Once faith grows, prosperity comes, not the other way
around.

The enlargement that Paul was speaking of was an offering. Paul was hoping for an
offering from the Corinthians that would allow him to go into the regions beyond
Corinth and preach the Gospel (2 Corinthians 10:16).

Paul continued the thought found in 2 Corinthians 10:15, as you may notice that
verse ends with a comma. Paul was stating his desire to preach Christ still further
west in new parts of the Roman Empire. In doing so, he would not be ministering in
another person’s territory of labor.

This is a wonderful truth that has many applications, but in context, Paul must have
been applying this to those who had opposed him. His argument against those who
had questioned his authority was that they were “self-approved.” They didn’t have
any proof of their claims to authority. They were commending themselves. Paul was
saying only those whom God commends are truly approved. The Lord used miracles
to verify authority (see note 8 at Acts 2:22), and Paul had plenty of those (2
Corinthians 12:12). His accusers had none.
CHAPTER 11
The context of this chapter is very important to properly understand what Paul was
saying and his motives for saying it. In Paul’s letters that we call 1 and 2 Corinthians,
his authority as the apostle of the Corinthians had been brought into question. Paul
had dealt with this issue repeatedly in these two letters, and this was his subject in 2
Corinthians 10 (see notes 1-2 at 2 Corinthians 10:1). Here, he was continuing to
defend his apostleship, but from a different point of reasoning.
Prior to this time, Paul had given spiritual reasons he was the apostle in charge over
the Corinthians. Those who had opposed him based their arguments on outward
things such as appearance (2 Corinthians 5:12) and carnal accomplishments. It was
not Paul’s nature to argue his apostleship based on carnal things, but because of his
great love for the Corinthians, he was going to leave no stone unturned. In this
chapter, he began to enumerate his carnal achievements, which made all his critics
look silly in comparison.
Paul prefaced all his boasting in this chapter by saying he was speaking like an
unsaved person (see note 13 at 2 Corinthians 10:8 and note 2 at this verse). This
was not his way of thinking, but since the Corinthians had been led astray by carnal
arguments, Paul would use carnal arguments to win them back.

The Greek word used for “folly” in this verse is “APHROSUNE.” It literally means
“senselessness...egotism” and carries the idea of being foolish or lacking good
sense (Strong’s Concordance). This same Greek word was translated “foolishly”
twice in this chapter (2 Corinthians 11:17 and 21). It comes from the root word
“APHRON,” and APHRON means “mindless, i.e. stupid, (by implication) ignorant,
(specially) egotistic, (practically) rash, or (morally) unbelieving” (Strong’s
Concordance). Later in this letter, Paul used the word “fool” to describe himself (2
Corinthians 11:16, 23; and 12:11) in the same sense that “folly” is used here.
These terms, “folly,” “foolishly,” “fool,” and “fools,” are describing an unbeliever who
doesn’t have the wisdom that God imparts. In the Old Testament, the term “fool” was
used to describe someone who didn’t believe there was a God (Psalms 14:1, 49:10,
and 53:1). Paul was saying that he was talking like a lost person would talk.
Certainly, this was not Paul’s normal way of thinking and talking, but since the
Corinthians had failed to respond to spiritual reasoning, Paul came down to their
level.
Those who had criticized Paul had based their arguments on such things as Paul’s
appearance (2 Corinthians 5:12 and 10:10) and his rude speech (2 Corinthians
11:6). These were all outward, carnal things that didn’t matter to God or to Paul, but
since the Corinthians had been deceived into looking at things after the flesh (2
Corinthians 11:18), Paul would meet them where they were. He would talk about all
the things he had accomplished and endured in the flesh, but he qualified all this
boasting with a disclaimer. He wanted to make it clear that this boasting was not the
way that he would choose to defend himself. This was being carnal, just like his
accusers. If they wanted to talk about their carnal accomplishments, then he’d give
them something to talk about. No one could match the persecution that Paul
endured or the lengths to which he had gone to preach the Gospel.
Paul was stating that he hoped the Corinthians would be tolerant of the foolishness
of boasting that he was about to do. This boasting was a reaction to the Corinthians’
willingness to put up with the false apostles in Corinth.

This verse begins with the conjunction “for,” which ties this verse to the previous
one. Paul was explaining why he was going to such extremes trying to persuade the
Corinthians. It was because he viewed them as a father would view his virgin
daughter. Paul was the one who introduced them to the Lord, so in a very real
sense, he was their spiritual father. He viewed these false apostles (2 Corinthians
11:13), who were leading them away from faith in Christ, as a father would view
someone trying to defile his virgin daughter. Paul felt responsible for them, and he
was doing everything possible to prevent them from being defiled through false
doctrine.

There is a secondary truth in this verse besides the main truth Paul was presenting,
that secondary truth being that there is a godly type of jealousy. Jealousy is nearly
always spoken of in an evil sense. So, many people fail to think of any positive side
to jealousy. However, jealousy is an emotion that even God has. The Scriptures say,
“Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God
am a jealous God” (Exodus 20:5), and “For thou shalt worship no other god: for the
LORD, whose name is Jealous, is a jealous God” (Exodus 34:14). See also
Deuteronomy 4:24, 5:9, 6:15; Joshua 24:19; and Nahum 1:2 (see note 6 at 1
Corinthians 10:22).

There are other scriptures that liken the believer’s relationship with the Lord to that
of a bride with her betrothed (Isaiah 54:5, 62:4-5; Hosea 2:19; Matthew 25:1-12;
Romans 7:4; Ephesians 5:23-32; James 4:4; Revelation 21:2, 9, and 22:17).
Faithfulness to the Lord is just as important to the Lord as faithfulness to one’s
spouse is in a marriage relationship. Indeed, physical marriage is a picture of our
relationship with the Lord. Those who have this attitude in their relationship with the
Lord will mirror that in their relationship with their mates. Joseph thought this way,
and it prevented him from committing adultery (Genesis 39:9).
The Christian life is a constant struggle against Satan, who is trying to corrupt us.
Most Christians are aware of the warfare, but they are mistaken about where the
warfare is occurring. Paul made it clear that the battle is in our minds. Just as the
serpent didn’t come against Eve with brute force but rather used words to deceive
her, likewise he tries to corrupt us through thoughts contrary to the Gospel. Notice
the words “beguiled” and “subtlety.” Satan’s original tactic was deception, and that is
still his method of operation today.

The Gospel of Christ is so simple that you have to have someone help you to
misunderstand it. The sad fact is that there are more than enough people who are
willing and able to help us confuse the issues. In the instance of the serpent
deceiving Eve, Satan took a simple truth and complicated it. God said, “Don’t eat or
you die.” Satan made it much more complicated and deceived Eve through his
sophistication. If she had just kept it simple, she would have stayed pure.
We should be wary of anyone who has a revelation that the average person cannot
receive. If it is so complex that it takes a great amount of training to understand it,
then it probably isn’t from God. It is true that many revelations from the Lord take a
lifetime to renew ourselves to; however, the truths are simple and easy to grasp.
“But the wisdom that is from above is first pure, then peaceable, gentle, and easy to
be intreated, full of mercy and good fruits, without partiality, and without hypocrisy”
(James 3:17).

Once again, the context of this verse is very important to understand. Paul’s
teaching and authority had been questioned by those he called “false apostles” in 2
Corinthians 11:13. Previously he had countered their criticisms on a doctrinal level.
Here, he was questioning his critics’ character and accomplishments. Who were
they or what had they done that Paul hadn’t done? As he began to compare his
resume with theirs, they came up on the “short end of the stick.”

Most of the translations interpret the phrase “ye might well bear with him” as
meaning the Corinthians were entertaining these false apostles who were promoting
these heresies. The New International Version translates this phrase as “you put up
with it easily enough.” Paul was saying that the Corinthians were so gullible that they
allowed people to preach anything they wanted to, and they didn’t counter it. That’s
not good.
Paul went on to say that they should consider the source. They should look at the
lives of those who ministered to them and see the proper fruit before they embraced
their doctrine. This is the exact point that the writer of Hebrews made in Hebrews
13:7. Paul then began to list some of his qualifications, which were inferior to no
one.

This was not pride on Paul’s part. He had already made it clear that this was not his
usual way of defending himself. He was boasting like a lost person would (see note
2 at 2 Corinthians 11:1). However, this is just a statement of fact. It would be pride
on Paul’s part to ignore the obvious just to walk in some “pseudo-humility.”

Any inadequacy that Paul may have had in his speech (see note 16 at 2 Corinthians
10:10) was more than compensated for by his knowledge. Paul’s revelation
knowledge (see note 1 at Luke 2:26, note 4 at 1 Corinthians 2:9, note 5 at 1
Corinthians 2:10, note 6 at 1 Corinthians 2:11, note 7 at 1 Corinthians 2:12, and note
8 at 1 Corinthians 2:13) of God and His Gospel was so powerful, it changed lives.
Paul also used miraculous demonstrations of the Holy Spirit to persuade the people
(see note 4 at 1 Corinthians 2:4) so that the Corinthians had gotten the full
manifestation of what God had put in Paul. There are more ways to communicate
the Gospel than just in word only (see note 4 at Acts 4:30).

Paul was asking if he had sinned by preaching the Gospel free of charge to the
Corinthians. He humbled himself by making tents to support himself and his
companions in ministry (1 Corinthians 4:12, 1 Thessalonians 2:9, and 2
Thessalonians 3:8). While other religious teachers and philosophers demanded
payment for their services, Paul showed unselfish service toward those to whom he
ministered.
Paul was pointing out the irony of these accusations against him. How could people
receive an evil report against someone who had served them so selflessly? His
actions should have spoken for themselves. In 2 Corinthians 11:12, Paul said the
reason he had done this was to stop false apostles. How could those who were
charging for their services impugn those who gave everything they had freely? Yet,
this was the situation Paul found himself in.

This was a sarcastic statement by Paul, intended to show the foolishness of the
Corinthians’ objections against him. Paul never literally robbed anyone. He was
referring to the fact that he received offerings from other churches, which financed
his ministry to the Corinthians.

When Paul was with the Corinthians and was in want (i.e., he lacked or needed
something), he was chargeable to no one. The Greek word for “chargeable” in this
verse is “KATANARKAO,” used only here and in 2 Corinthians 12:13-14, and it
carries the idea of a heavy load that is burdensome. His financial responsibilities
were met by his own hands and also by the Macedonian churches. By not being
chargeable to the Corinthians, Paul hoped to teach by example the truth of personal
responsibility (2 Thessalonians 3:7-10) and his deep love for the Corinthians (2
Corinthians 6:11).

This is a very clear reference to the fact that Paul did receive offerings; he just didn’t
receive offerings from the Corinthians (see note 3 at 1 Corinthians 9:4 and note 5 at
1 Corinthians 9:6) and the Thessalonians (1 Thessalonians 2:9). Later in this same
letter (2 Corinthians 12:13), Paul asked the Corinthians to forgive him for not letting
them help him financially. He even said he was wrong for doing so. This was
probably sarcastic, but it nonetheless shows that giving to those who minister to
them has great benefit for the givers.

Although Paul was entitled to receive support from the Corinthians, he had not done
so, and here, he was saying that he would not do so.

The boasting that Paul was speaking of was the preaching of the Gospel of God’s
grace freely without charge. There was no one in all of Achaia (see note 11 at Acts
18:12) who could cite one example of Paul receiving money for preaching the
Gospel.

Paul was saying, “Why wouldn’t I receive offerings from you? Was it because I didn’t
love you?” Of course, the answer to that question was no, and Paul explained in the
next verse what motivated him to conduct himself that way (see note 19 at 2
Corinthians 11:12).
It is interesting to note that Paul raised the question of whether he truly loved them
because he wouldn’t let them give to him. Paul, and apparently the Corinthians as
well, saw giving as a positive thing. It was a privilege and blessing to give into the
ministry. Depriving someone of that privilege could be interpreted as a lack of love.
Today many people would take it as a sure sign of love if a minister preached to
them and didn’t receive an offering. The Corinthians were thinking just the opposite.

Paul wasn’t mincing any words. He had come right to the point. His critics were
“false apostles.” He went on to call them “deceitful workers” and Satan’s “ministers”
(2 Corinthians 11:15). This leaves no doubt that these people were not deceived but
were deceivers.
It’s important to note that it is toward the end of Paul’s second letter to the
Corinthians that he became this blunt (actually the third letter - see Life for Today
Study Bible Notes, Introduction to 1 Corinthians). He had countered the attacks on
his apostleship in many ways without attacking his attackers, but here, he was
“pulling out all the stops.” He cannot really be criticized for doing this, but it’s very
interesting that he was using this form of defense last. Most people would have
begun their defense by trying to discredit their opponents.
This shows that Paul was not taking these attacks personally. He was more
concerned about the Corinthians than he was about himself. He taught them
scripturally why their doctrine was wrong; that way, they could “see through” not only
these individuals but also anyone else who came preaching another gospel. Only as
a last resort did he counter the people who were causing the problems.
There is a time to counter “false apostles” personally. However, it is not all the time,
and it should not be the first line of defense. That type of thing signals immaturity
and selfishness. Those who have a so-called ministry of exposing “false apostles”
are false apostles themselves (see note 5 at 2 Corinthians 3:3).

False apostles are mentioned in 2 Corinthians 11:5, this verse; and Revelation 2:2.
General references to unfaithful ministers are found in Isaiah 56:10; Jeremiah 6:13,
23:11; Lamentations 2:14; Ezekiel 33:6; Micah 3:11; and Philippians 1:15.
Characteristics of false shepherds are found in Isaiah 56:10-12; Jeremiah 23:2,
50:6; Ezekiel 34:2-3; Zechariah 11:17; and John 10:12. General references to false
prophets are found in Deuteronomy 13:5, 18:22; Isaiah 9:15; Jeremiah 2:8, 5:3,
14:14, 23:16; Ezekiel 13:2, 22:28; Hosea 9:7; Micah 3:5; Zephaniah 3:4; Zechariah
13:3; Matthew 7:15, 24:11; and Mark 13:22. Warnings against false teachers are
found in Matthew 5:19, 15:9; 1 Timothy 1:7, 4:2, 6:3; 2 Timothy 4:3; Titus 1:11; and
2 Peter 2:1.
Some examples of false or corrupt ministers found in Scriptures are Nadab and
Abihu (Leviticus 10:1-2), Eli’s sons (1 Samuel 2:12-17), Samuel’s sons (1 Samuel
8:1-3), Judas (Matthew 26:14-16), Simon the sorcerer (Acts 8:9-11), the Judaizers
(Acts 15:1 and Galatians 3:1-4), Elymas (Acts 13:6-11), Hymenaeus and Alexander
(1 Timothy 1:20), and Philetus (2 Timothy 2:17-18).

The Greek word that was translated “transforming” here is “METASCHEMATIZO.”
This word literally means “to transfigure or disguise” (Strong’s Concordance). The
New International Version translates this phrase as “masquerading as apostles of
Christ.” Paul was saying they disguised themselves to look like apostles, but they
weren’t. The best way to recognize a counterfeit is to become so well acquainted
with the real thing that no one can fool you. Those who have only a casual
knowledge of God and His ways are susceptible to deception. Those who know God
and His ways intimately are not.

Paul didn’t think it strange that Satan’s ministers would try to imitate godly people.
That’s the way Satan is himself–like father, like son. The serpent didn’t come to Eve
in the Garden, threatening to bite her if she didn’t eat of the forbidden fruit. Instead,
he came with deception, presenting himself as being concerned for her welfare.
Satan’s greatest weapon is deceit. For this reason, Christians must “try the spirits
whether they are of God” (1 John 4:1).

Paul was speaking not as a command from the Lord but as a fool (see note 2 at 2
Corinthians 11:1). Since many of these false apostles were so eager to boast of their
merely human achievements, so was Paul. In their human wisdom, the Corinthians
were gladly tolerating fools. If someone brought them into bondage, took advantage
of them, trapped them, looked down on them, or slapped them on the face, they
tolerated it. Here, Paul was asking them to tolerate him as he indulged in some
boasting about his qualifications.

Paul was going to compare his external qualifications with those of the false
apostles. From a human point of view, Paul’s credentials were exquisite. This is not
a godly way of reasoning. This is carnal–the way the Corinthians had been thinking.
The Corinthians’ preoccupation with external qualifications had forced Paul to this
comparison (2 Corinthians 12:11).

Although the Corinthians’ patience with those who did not know the truth was
commendable, their patience had been selective. They put up with fools but not with
true apostles. Paul was asking for the same courtesy that they would show a fool

This shows that the Corinthians had received the message of love toward their
fellow man that is a hallmark of the Christian faith. However, they were failing to
demonstrate that same love in their dealings with fellow Christians. This irony still
exists today. Some Christians walk in love toward sinners while walking in strife with
fellow believers. Seldom do we see exhibited in the world the hatred that some
Christians have for brothers and sisters in the Lord. This should not be.

The New International Version translates the first sentence of this verse as “To my
shame I admit that we were too weak for that!” This would imply that Paul was
saying sarcastically that he had been too nice to the Corinthians. If he had treated
them shamefully, as described in 2 Corinthians 11:20, they would have put up with
him. But his treatment of them in unselfish love had been refused. He was saying
these things to make their hypocrisy evident to them.

Normally, Paul would never have put himself ahead of others like this. That’s the
reason he kept interjecting the statement that he was speaking like a carnal or lost
person would (see note 2 at 2 Corinthians 11:1). Typically, all of Paul’s boasting
would have been in the Lord (2 Corinthians 10:17), for any good thing that was in
Paul came from the Lord (1 Corinthians 4:7).

This is quite a statement! Paul said he couldn’t even count the number of stripes he
had received. In 2 Corinthians 11:24, he mentioned that five times, he received 39
stripes (a total of 195) from the Jews, but his statement here leaves no doubt that
there must have been many other times that he was whipped. In Acts 16:23, the
Scripture says the Gentiles “laid many stripes upon them.”
The book of Acts contains only this one example of Paul being whipped (Acts
16:23). Yet Paul’s statements here leave no doubt that there were many more
whippings than what the narrative of Acts records. Apparently the book of Acts only
scratches the surface of what Paul endured and accomplished.

Just as with the stripes Paul mentioned in this verse (see note 7 at this verse), Paul
must have been imprisoned many more times than what was recorded in the book of
Acts. Acts only lists two times Paul was in prison (Acts 16:24 and 21:33, see note 8
at Acts 24:27), although the second imprisonment lasted for years (see note 2 at
Acts 28:30).

There is only one instance recorded in Acts where Paul was possibly killed and
resurrected (see note 3 at Acts 14:20). However, he was in many situations that
could have resulted in death if the Lord had not intervened.

Scripture does not record these beatings for us (see note 7 at 2 Corinthians 11:23).

It was a Jewish form of punishment prescribed in Deuteronomy 25:1-3 to scourge
with whips. Under no circumstances were more than forty stripes to be administered.
Therefore, the legalistic Jews always administered one stripe less than forty, just in
case they made a mistake in counting. That’s the reason for the terminology “forty
stripes save one.”

This beating with rods was a cruel process. Often it was done on the feet, resulting
in broken bones. This was a Roman form of punishment and should not have
happened to Paul, since he was a Roman citizen (Acts 22:25-26).

Only one of Paul’s shipwrecks is reported in the book of Acts (Acts 27:14-44). Just
as with all the other persecutions Paul mentioned in this chapter, he endured much
more than the Acts account records.

This sounds like Paul was describing sometime when he was adrift in the ocean for
a night and a day. The shipwreck recorded in Acts 27 is the closest account we have
to something like this, yet it doesn’t seem to fit what Paul was describing here. Once
again, we have to conclude that much of what Paul endured is not recorded in the
book of Acts (see note 7 at 2 Corinthians 11:23).

The word “peril” simply means “danger” (American Heritage Dictionary). Paul
suffered danger on water, danger from robbers, danger from the Jews, danger from
the heathen, danger in the cities and in the wilderness, danger when traveling on the
seas, and danger from false brethren.

It is important to remember that Paul was indulging himself in boasting (see note 2
at 2 Corinthians 11:1). However, his boasting is still noticeably different than the way
most people boast. He was not bragging about his great accomplishments but rather
his great sufferings. How many people would list in their bios how many times they
had been thrown in prison? Yet Paul gloried in how much he had suffered for the
cause of Christ. You can be sure that the false apostles (2 Corinthians 11:13) had
not boasted in this manner. They had puffed themselves up quite contrarily to the
way Paul did.

Of all the afflictions Paul listed here, there is a noticeable absence of things like
sickness and poverty. This is very different than the way some people today include
sickness and poverty as a godly type of suffering. Paul did not share that theology.
Some people may try to take Paul’s statements in this verse about weariness and
painfulness, hunger and thirst, cold and nakedness to preach that he was speaking
of sickness and poverty, but that cannot be proven from this passage. The beatings,
stonings, shipwrecks, and other things that Paul mentioned here would certainly
have produced weariness and painfulness without any sickness being involved.
Anyone who traveled as Paul did would also have encountered hunger, thirst, cold,
and nakedness without being poor. A momentary need does not make one poor.
Everything else that Paul listed here is some form of persecution. Even those who
believe sickness and poverty come from God do not believe they are persecution.
Therefore, it would be totally out of character with the other things listed to interpret
these things as referring to sickness and disease.

The Greek word that was translated “watchings” in this verse is “AGRUPNIA.”
AGRUPNIA is only used one other time in Scripture, and it happens to be in this
same letter (2 Corinthians 6:5). This word only has one meaning: “sleeplessness”
(Strong’s Concordance). Therefore, “watchings” must be referring to times when
Paul was so intent on seeking the Lord that sleep fled from him. This happened to
many people in Scripture including Jacob (Genesis 32:24-32), Darius (Daniel 6:18),
Jesus (see note 1 at Luke 6:12), and the believers who prayed for Peter (Acts 12:5).
Other scriptures that mention “watching” are Luke 12:37 and Ephesians 6:18.
2 Corinthians 11:23-27 lists physical suffering without mention of the things Paul
suffered emotionally. Here, Paul mentioned the care he had for all the churches as
an inner suffering. This is not to say that he was oppressed or fearful or defeated
(see note 20 at 2 Corinthians 11:29), but that the weight of responsibility Paul felt for
those he had led to Christ was a pressure on him that he had to continually cast on
the Lord (1 Peter 5:7).

Here, Paul stated in several questions what he meant by the care of all the churches
(see note 19 at 2 Corinthians 11:28). “Who makes a mistake and I do not feel his
sadness? Who falls without my longing to help him? Who is spiritually hurt without
my fury rising against the one who hurt him?” (The Living Bible).

This word “infirmity” can refer to sickness or frailty, but it can also mean “a failing or
defect in a person’s character” (American Heritage Dictionary) (see note 3 at
Romans 8:26). In this context, it is easy to see that Paul was not referring to
sickness but rather to persecution (see note 17 at 2 Corinthians 11:27). This
becomes very important in discerning his “thorn in the flesh” of 2 Corinthians 12:7
(see my notes at 2 Corinthians 12:7).

Paul was simply making it very clear to the Corinthians that he had not exaggerated
any of his claims. God knew he was telling the truth. NOTE 23 AT 2
CORINTHIANS 11:32:
This verse reveals that it was the governor who sought to apprehend Paul, while
Acts 9 says it was the Jews. Apparently the Jews were the ones who were after
Paul, but they sought to accomplish this through inciting the Roman governor
against Paul also.

The American Heritage Dictionary defines “expedient” as “appropriate to a purpose.”
The Greek word that was translated “expedient” here means advantageous. Paul
was saying, “Without a doubt, it is not to my advantage, or it serves no particular
purpose, for me to continue boasting.”
CHAPTER 12
Visions and revelations were not uncommon experiences to Paul. He had
experienced them in the past, and he knew they would continue to come. These
things come from God and cannot be manufactured. When people are seeking God
with their whole hearts, the Lord will manifest Himself to them.

Many people think Paul was speaking about himself as this man who was caught up
to the third heaven. Paul’s style of writing does not convey that. In fact, it leaves us
with the opposite impression. It appears that Paul meant just what he said–that this
was someone else, not Paul.

It is interesting to note that Paul could not tell whether this man was in or out of his
body during this experience. In other words, Paul was not sure whether this
experience was strictly spiritual or partly physical. Sometimes it is difficult to draw a
sharp line of demarcation between that which is in the spirit realm and that which is
in the physical, or natural, realm. This reveals how the spirit world and the physical
world are, in a sense, intermingled or coexistent.

Due to the similar wording of 2 Corinthians 12:2 (“caught up to the third heaven”)
and 2 Corinthians 12:4 (“caught up into paradise”), it appears as though the third
heaven and paradise are synonymous. According to Jewish tradition, the third
heaven, or God’s dwelling place, was thought to be the highest of three heavens.
In Genesis 1:20, the Lord created birds to fly “in the open firmament of heaven.”
That designated the earth’s atmosphere as “heaven”; this would be the first heaven.
In Genesis 1:6-8, God created a firmament that He called “Heaven”: “And divided
the waters which were under the firmament from the waters which were above the
firmament.” Then, in Genesis 1:14-19, God created the sun, the moon, and the stars
and placed them in this firmament called heaven. This is the second heaven. It is
certainly logical to suppose that the third heaven is above the firmament we call
space, and this is where God dwells (see note 3 at Luke 16:22, note 4 at Luke
23:43, note 2 at Mark 12:25, and note 7 at John 14:3).

Some scholars believe what this man heard was more unspeakable than unlawful to
speak. However, Paul said what he heard was both. There is no reason to interpret
it otherwise. The word “lawful” in this verse was translated from the Greek word
“EXESTI,” which is used thirty-two times in the New Testament. In each of these
cases, “not lawful” expresses that which would be contrary to God’s Law.

Paul had been pressured into boasting (see note 2 at 2 Corinthians 11:1), but his
boasting was noticeably different from the boasting of his accusers. He gloried in the
things he had suffered, not in the great things he had done for the Lord. Paul knew
that Jesus deserved all the credit for any good thing that came through him, so he
wouldn’t boast of his accomplishments. His only boast was in the suffering he had
endured for the cause of Christ (Philippians 3:7-10).

The phrase “mine infirmities” is referring to 2 Corinthians 11:30, which says, “I will
glory of the things which concern mine infirmities.” Paul listed a number of
persecutions and afflictions that he had suffered during his ministry, and he
specifically identified them as his infirmities. It is important to note that sickness and
disease were not included among them (see note 17 at 2 Corinthians 11:27).

Paul had just said that the only thing he would glory in was the sufferings he had
endured for Christ (2 Corinthians 12:5). Here, he was saying, “Even if I wanted to
boast about my accomplishments, I would not be lying or exaggerating like a fool
[see note 2 at 2 Corinthians 11:1]. Everything I would brag about would be the truth.”
Paul could have silenced all his critics with his credentials, but he refused to do so,
lest someone think too highly of him.

Paul wanted the Corinthians to respect him and acknowledge his apostolic authority,
but he didn’t want them worshiping him. Paul’s desire was not to draw attention to
himself; rather, his ultimate goal was that Christ should be glorified.

Paul’s use of the word “exalted” here has caused many people to assume God was
the author of this “thorn in the flesh.” The reasoning is that “being exalted” is pride,
and certainly, God is the one who would counter pride. However, the Scriptures
speak of a godly type of exalting that has nothing to do with pride. There is a
promise to those who humble themselves that God will exalt them (1 Peter 5:6).
Other scriptures speak of God exalting His true believers (Psalms 37:34, 92:10; and
Matthew 23:12). The Lord exalted, or magnified, Joshua in the sight of the Israelites
so that they would respect him and follow his leadership (Joshua 3:7 and 4:14).
This is not speaking of Paul having a pride problem that God had to deal with
through affliction. This is speaking about Paul being so respected and honored in
the sight of people that Satan had to do something to make him and his Gospel less
attractive. He did that through persecution (see note 14 at this verse). The devil
gave Paul a “thorn in the flesh” to keep him from being exalted in the eyes of people.

Paul made it very clear that this “thorn in the flesh” came because of the abundance
of revelations he had received. So, those who are claiming to have a thorn like
Paul’s would also have to have a similar number of revelations. Paul’s revelations
produced about one-half of the New Testament scriptures and one of the greatest
missionary thrusts the church has ever had. Until they receive revelations that are
proportional to Paul’s, they shouldn’t hide behind Paul’s thorn in the flesh.

The phrase “thorn in the flesh” was not original with Paul. It was an Old Testament
term that referred to the negative influence ungodly people had on righteous people.
In Numbers 33:55, Moses said, “But if ye will not drive out the inhabitants of the land
from before you; then it shall come to pass, that those which ye let remain of them
shall be pricks in your eyes, and thorns in your sides, and shall vex you in
the land wherein ye dwell” (emphasis mine). Joshua 23:13 says, “Know for a
certainty that the LORD your God will no more drive out any of these nations from
before you; but they shall be snares and traps unto you, and scourges in your sides,
and thorns in your eyes, until ye perish from off this good land which the
LORD your God hath given you” (emphasis mine). Judges 2:3 says, “Wherefore I
also said, I will not drive them out from before you; but they shall be as thorns in
your sides, and their gods shall be a snare unto you” (emphasis mine). Paul
drew on O.T. terminology to refer to the persecution he had suffered.

There has been much debate about what Paul’s thorn in the flesh was. Most people
believe it was sickness sent from God to keep Paul humble (see note 11 at this
verse). That is not the case. Paul’s thorn in the flesh was persecution that came
from the devil, to make people think twice about accepting the Gospel, because of
the persecution that accompanied it (see note 13 at this verse).
One of the reasons people think Paul’s thorn was sickness is because of the use of
the word “infirmities” in 2 Corinthians 12:9-10. They presume “infirmities” is referring
to some type of sickness. However, as explained in note 22 at 2 Corinthians 12:9,
the word “infirmities” in context is referring to persecution.
Paul made it very clear in this verse that Satan was the author of this thorn, not God
(see note 16 at this verse). The reason God didn’t take Paul’s thorn away was not
because He wanted to afflict Paul; it was because believers are not redeemed from
persecution. Paul later stated this in 2 Timothy 3:12: “Yea, and all that will live godly
in Christ Jesus shall suffer persecution.”
If the Lord stopped all persecution against His followers, Saul would have died
before he became the Apostle Paul. Paul was one of the leaders of the persecution
against Christians (see note 1 at Acts 9:1). The Lord didn’t redeem Stephen from
persecution but used it to glorify Himself and prick the heart of the future Apostle
Paul. Therefore, the Lord has not redeemed us from persecution. He even loves
those who persecute us just as He loved those who persecuted Him (Luke 23:34).
He desires their conversion, not their judgment.

The Greek word that was translated “messenger” here is “AGGELOS,” and it means
“a messenger; especially an ‘angel’” (Strong’s Concordance). It was translated
“angel,” “angels,” or “angel’s” a total of 179 times in the New Testament. The only
other time it was translated “messenger” was in reference to John the Baptist being
the “messenger” sent before the Lord (Matthew 11:10, Mark 1:2, and Luke 7:27).
This same Greek word was also translated “messengers” a total of 3 times (Luke
7:24, 9:52; and James 2:25). This word is specifying a demonic angel that was
assigned to Paul by the devil.

Paul made it very clear that this was a messenger (see note 15 at this verse) of
Satan, not of God. However, the false belief that the devil can only do what God
allows him to do (see note 7 at Romans 8:28) has led many people to change Paul’s
clear statement and place the responsibility on God for Paul’s thorn in the flesh. That
is not the case. God is not the author of people’s problems (see note 2 at John 9:2,
note 5 at Mark 4:16, and note 3 at Luke 13:16).

The American Heritage Dictionary defines the word “buffet” as “to hit or beat,
especially repeatedly.” This is describing the work of this messenger of Satan as
being a repeated action. Paul suffered persecution everywhere he went (Acts
20:23). If Paul’s thorn was a sickness, it would have to have been repeatedly given
and retracted to carry the full meaning of this word “buffet.” But the Scripture clearly
states that it was not a disease but the messenger (angel - see note 15 at this verse)
of Satan sent to repeatedly strike against Paul. Paul spoke of these attacks as being
reproaches, persecutions, and distresses for the sake of Christ (2 Corinthians
12:10).

If you accept the idea that Paul’s thorn was persecution that came from a demonic
angel (see note 15 at 2 Corinthians 12:7), then you might wonder why he would pray
three times to have this removed. It is possible that Paul accepted persecution as an
inevitable part of the Christian life but wasn’t sure he had to put up with a demonic
spirit that incited this persecution. The Lord told him that God’s grace would be
sufficient and that He would use these persecutions to display His strength in Paul.
Once Paul saw this, he actually took pleasure in the persecutions he suffered (2
Corinthians 12:10), knowing that God would get the ultimate glory.

It is interesting to note that Paul made special mention of the fact that he prayed
about this thorn in the flesh three times. Average Christians today would have no
way of knowing how many times they have prayed over situations. Typically, they
pray incessantly over the same request. That was not Paul’s way of praying.
Apparently, praying three times over one thing was unusual for Paul.

The Lord didn’t remove Paul’s thorn, because Jesus didn’t redeem believers from
persecution (see note 14 at 2 Corinthians 12:7). If Paul’s thorn had been sickness or
poverty, then he could have prayed and received deliverance. But in persecution,
the Lord doesn’t deliver believers; He strengthens them to be able to bear all things,
thereby bringing glory to Himself and conviction to their persecutors.

This is not speaking of physical weakness or character flaws. The Lord was telling
Paul that when he gave up, then the Lord took over. Anytime we cease trusting in
ourselves and trust in God, the Lord shows His strength. It is when we lean on our
own abilities that we get in trouble.
Paul had more reason to trust in himself than his critics did. He had the better track
record. But Paul learned the lesson of not trusting in himself. He counted all his
accomplishments as manure (Philippians 3:7-8), and he became totally dependent
upon Christ living through him (Galatians 2:20). He learned to be weak in himself so
that Christ could be strong in him.
The Lord’s power delivers us from things such as sin, sickness, and poverty. That is
not to say that we Christians never sin, never get sick, or never have financial
problems. But the Lord’s power is always available to bring us victory over all these
things. However, concerning persecution and the many day-to-day problems that we
encounter, the Lord hasn’t provided deliverance from these. Rather, He has given us
the strength to endure. We have to have the motivation to change the things that we
can change, the strength of Christ to persevere through the things we can’t, and
wisdom to know the difference.

As explained in note 21 at 2 Corinthians 11:30, the word “infirmity” here is not
referring to sickness. The context of this verse makes this very evident. In 2
Corinthians 11, Paul listed the things that he called his infirmities (2 Corinthians
11:23-30). None of these included sickness (see note 17 at 2 Corinthians 11:27). His
infirmities were the hardships that he suffered because of the preaching of the
Gospel. In the next verse, he confirmed this again by listing five things that he
suffered joyfully. None of them were sickness (see note 25 at 2 Corinthians 12:10).
Further examples of Paul’s persecutions and infirmities are given in Acts 9:23, 26-
29; 13:6-12, 44-50; 14:1-19; 16:12-40; 17:1-14; 18:1-23; 19:23-31; and 20:3.

Paul was not just glorying in suffering, as some masochists do today. The reason he
took pleasure in suffering was because he knew the Lord’s strength would be
manifest in his weakness and the Lord would use this to bring glory to His name.
An example of this is found in Acts 14:19-21. Paul was stoned and left for dead at
Lystra. If he wasn’t dead, he was so close to it that those who wanted to kill him
thought he was dead and left. “Howbeit, as the disciples stood round about him, he
rose up, and came into the city” (Acts 14:20). The next day he traveled (probably
walked) at least twenty miles to Derbe (see note 3 at Acts 14:20). This wasn’t bad
for a man who had been killed the day before.
It had to be God’s strength that enabled Paul to travel the day after his stoning.
There were probably cuts, bruises, and swollen parts of his body that testified to
what he had been through, yet he didn’t miss a day of ministering for the Lord.
Certainly, this was an even stronger witness of God’s power to those he ministered
to in Derbe. God’s strength overcame Paul’s weakness.

Even though Paul asked three times for the infirmities, reproaches, necessities,
persecutions, and distresses to be removed, God’s reply was that His strength–that
is, God’s grace–would strengthen Paul to continue in victory regardless of the
circumstances of life. Paul’s statement that he would gladly glory in his infirmities–
that is, his weaknesses–so that the power of Christ may rest upon him was a
mindset that he developed of a continuing faith and dependence upon the Lord
regardless of the circumstances that he faced. A parallel passage could be
Philippians 4:11-13 where Paul concluded that his Christian life was lived through
the strengthening power of Jesus Christ.

Paul listed five things that he took pleasure in suffering: infirmities, reproaches,
necessities, persecutions, and distresses. Four of these things (excluding infirmities)
are clearly referring to hardships that Paul endured as a result of preaching the
Gospel. Therefore, it would be inconsistent to interpret “infirmities” as some type of
sickness when all the other things listed here refer to things inflicted by people. The
word “infirmities” is referring to lack or inadequacies caused through people (see

There is a big difference between suffering for Christ’s sake and just suffering. Some
teach that all suffering is therapeutic, but that is not so. Peter said, “But let none of
you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other
men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let
him glorify God on this behalf” (1 Peter 4:15-16). Suffering persecution and
hardships related with preaching the Gospel is what Paul was speaking of here.

God’s strength is infinitely superior to ours–physically, mentally, and emotionally.
Therefore, one of our biggest liabilities is trust in ourselves. When we are
recognizing our comparative weakness and trusting in God, then we are truly strong.

Proverbs 27:2 says, “Let another man praise thee, and not thine own mouth; a
stranger, and not thine own lips.” Paul’s apostolic authority needed defending, but
Paul wasn’t really the one to do that. Some of the Corinthians who had received
from Paul should have stood up for him. Since no one took that responsibility, Paul
had to defend himself.

True greatness doesn’t come from ourselves but from the Lord. Paul knew what he
had done (“not a whit behind the very chiefest apostles,” 2 Corinthians 11:5), but he
also knew that it wasn’t he himself who had accomplished these things (“I be
nothing”); it was Christ living through him (Galatians 2:20). True humility doesn’t
ignore accomplishments; it just gives the credit to the Lord (see note 18 at 1
Corinthians 15:10 and note 10 at 2 Corinthians 11:5).

Just as Jesus of Nazareth was approved of God by miracles, signs, and wonders
(Hebrews 2:3-4), God likewise made it evident to the people that Paul was His
messenger through supernatural confirmations.

The true signs of apostles are not the ones that they write for themselves. God
bears witness to apostles through supernatural signs, wonders, and mighty deeds.
True apostles don’t have to “toot their own horns.” The Lord does that for them to all
who have ears to hear (see note 3 at Matthew 11:15).

The only thing that Paul didn’t do in the Corinthian church that he did in other
churches was to become burdensome by requesting financial support. In a sarcastic
manner, he spoke as if this inflicted injury upon the Corinthians. He asked them to
forgive him this wrong.

It is not certain what Paul meant here. He did mention three times in this letter that
he was coming to see the Corinthians again (2 Corinthians 1:15, here, and 13:1).
But this is only the second mention of this in this letter. Therefore, it would appear
that he is not referring to his third mention of visiting them.
The book of Acts only records one previous visit to Corinth at the time that Paul
wrote 2 Corinthians (see Life for Today Study Bible Notes, Introduction to 2
Corinthians). So, it would appear that Paul was not speaking about an actual third
visit to the Corinthians, since he had only been there one time before.
It is possible that Paul was referring to 1 Corinthians 16:2-7, where he promised to

come back to Corinth, as the second time he had purposed to visit the Corinthians,
and this would be his third attempt to make it. He had changed his plans to visit
Corinth a second time, as mentioned in 1 Corinthians 16, because he didn’t feel the
Corinthians had repented yet of the things he had rebuked them for in the first letter
(2 Corinthians 1:23-2:3). He wanted to take care of any remaining problems with this
letter so that when he arrived, there would be harmony.
Paul had just said he would continue his practice of not receiving money from the
Corinthians when he returned unto them (2 Corinthians 11:7-9, see note 4 at 2
Corinthians 12:13). Here, he was stating his reason for doing that. It was because
he was more concerned with the Corinthians themselves than what he could profit
from them.
The Scriptures teach that those who minister spiritual things should receive material
things (money) from those they minister to (see note 7 at 1 Corinthians 9:11, notes
8-9 at 1 Corinthians 9:12, note 10 at 1 Corinthians 9:13, and notes 11-13 at 1
Corinthians 9:14). So, it is not wrong for ministers to expect to get their needs met
from their ministry. But it is wrong for the monetary benefit to become the motive for
ministry.
Being a minister is not just another job. It is a calling to take the love of Jesus to
people. In the process of doing that, the Lord will meet the needs of the ministers
through people, as long as their focus stays fixed on the people and not the money.

Paul had already made use of the analogy of his being a spiritual parent to the
Corinthians (1 Corinthians 4:15; 2 Corinthians 6:13, and 11:2). He here expanded on
that analogy. Just as parents support children and not the other way around, so Paul
had ministered the Gospel freely to the Corinthians without financial reward.

Paul was not in the ministry for the recognition he could receive from it. It is true that
ministers receive a lot of praise from the people who benefit from their ministry. It is
fitting that people who have been saved, healed, delivered, and transformed through
someone’s ministry should say “thank you” and show their appreciation. But that
cannot be the ministers’ motive for ministry.
There will always be plenty of people, who don’t receive, who will criticize and
persecute every godly minister (2 Timothy 3:12). Those who are in the ministry to
build their egos will never make it. This is precisely the reason many ministers get
offended and quit. This same selfless attitude that Paul exhibited here must be the
foundation of every truly successful minister.

Some people interpret this passage as being another sarcastic statement from Paul
(see note 13 at 2 Corinthians 11:8 and note 5 at 2 Corinthians 11:21). They believe
Paul was not speaking the truth but was expressing the accusations of his critics.
Others had accused him of being deceitful and using hypocrisy to trick the
Corinthians into obeying him. That certainly was not so.
However, it is possible that Paul was communicating something different here. The
word “crafty” was translated from the Greek word “PANOURGOS,” and this Greek
word means “adroit (shrewd)” (Strong’s Concordance). “Shrewd” means “1.
Characterized by keen awareness, sharp intelligence, and often a sense of the
practical. 2. Disposed to artful and cunning practices; tricky” (American Heritage
Dictionary). The word “guile” was translated from the Greek word “DOLOS,” and
DOLOS means “a trick (bait)” (Strong’s Concordance). Paul could have been saying
that it was very clever on his part to preach the Gospel to the Corinthians free of
charge; this took away their arguments and caught them in his trap so that they
embraced the Gospel.

Paul was speaking about money again. He did not gain financially from his
preaching to the Corinthians or from any of his messengers whom he sent to the
Corinthians. In the next verse, he cited specifically Titus and another brother whom
Paul sent to Corinth on his behalf. They refused to receive offerings from the
Corinthians, just as Paul had done.

Paul was once again clarifying his motives for this letter in general and, specifically,
for his boasting since 2 Corinthians 11:1. He had not exaggerated anything. He had
spoken the truth so that they might be set free (John 8:32). Everything he had
written was not self-serving but was for their benefit.

Paul was expounding on his reasons for writing this letter to the Corinthians. He had
already said at the beginning of this letter (2 Corinthians 1:23-2:3) that he had
delayed his second trip to Corinth because he didn’t want his meeting with them to
be sorrowful. Here, he was expressing that he feared there would be debates (see
note 14 at this verse), envyings, wraths, strifes, backbitings (see note 15 at this
verse), whisperings (see note 16 at this verse), swellings (see note 17 at this verse),
tumults and grief over some who have not repented of their sins (2 Corinthians
12:21).

The Greek word from which “debates” was translated is “ERIS,” and this Greek word
means “a quarrel, i.e. (by implication) wrangling” (Strong’s Concordance). It was
translated as “contention,” “debate,” “strife,” and “variance.” The New International
Version translated this word as “quarreling” in this verse. Paul did not enjoy this kind
of debate. A discussion for the purpose of exchanging ideas and learning is okay,
but arguing serves no good purpose.

The Greek word from which “backbitings” was translated is the word “KATALALIA.”
KATALALIA means “defamation” (Strong’s Concordance). The New International
Version translated this word as “slander.” Christians often commit this sin by
prefacing their criticism with “I don’t mean this bad, but...” and then proceeding to
slander the person.
Certainly, there are times when something negative must be said about others.
Parents have to reprove their children. Employers need to correct their employees.
And not all of this is done in front of those who are at fault. Parents might need to
discuss things between themselves before they approach their children. Supervisors
may need to take problems with their workers to their superiors for advice. But the
key is that the Lord said to do nothing with malice (1 Corinthians 5:8, 14:20;
Ephesians 4:31; Colossians 3:8; Titus 3:3; and 1 Peter 2:1; see note 23 at 1
Corinthians 14:20).

The Greek word that was translated “whisperings” here is “PSITHURISMOS.” This
word is a derivative of “PSITHOS,” and PSITHOS means “a whisper; by implication,
a slander” (Strong’s Concordance). The New International Version translated this
word as “gossip.” Slander and gossip are closely related.
The American Heritage Dictionary defines “slander” as “1. (Law) Oral

communication of false statements injurious to a person’s reputation. 2. A false and
malicious statement or report about someone.” “Gossip” is defined as “rumor or talk
of a personal, sensational, or intimate nature” (AHD). The main difference lies in the
manner in which gossip and slander are done. Slander can be open, whereas
gossip is secretive.

The English word “swellings” was translated from the Greek word “PHUSIOSIS,”
and this Greek word means “inflation, i.e. (figuratively) haughtiness” (Strong’s
Concordance). PHUSIOSIS comes from the Greek word “PHUSIOO,” and
PHUSIOO means “to inflate, i.e. (figuratively) make proud (haughty)” (Strong’s
Concordance). Today we would say this is describing someone with a “big head” or
an “inflated ego.” The New International Version translated this word as “arrogance.”
CHAPTER 13
As Paul was closing this letter, he began to give some last-minute instructions
before his arrival in Corinth. In the second part of this verse, he quoted from
Deuteronomy 7:6 (or Deuteronomy 19:15) to establish the fact that it requires the
evidence of at least two or three witnesses to establish a matter. This was said
because he had previously told them he was coming back to Corinth but hadn’t yet
made it.

Paul was saying he told the Corinthians when he was with them that he would not
tolerate people spreading division in the body. He had warned them about this in his
previous letter and again in this one. Here, he was saying that there were no more
chances. If there were still divisions and sins when he arrived, he would not warn
them again. He would deal with those involved in whatever way it took to right the
situation.
Even Paul’s opponents must have shuddered a little bit when they read this. Most
people who sow discord and seek preeminence in the body do so behind the
scenes. They like subtlety, not direct confrontation. Paul had called their bluff and he
was ready to “duke it out” (spiritually speaking) if necessary. There is no scriptural
account of the outcome. Paul’s second visit to Corinth is summed up in Acts 20:2-3,
which simply states that Paul spent three months in Greece (where Corinth was
located - see note 5 at 2 Corinthians 1:1 and note 11 at Acts 18:12).

Paul was the apostle over the Corinthian church. That gave him the highest level of
authority in that body of believers (1 Corinthians 12:28). But Paul’s apostleship had
been challenged (see Life for Today Study Bible Notes, Introduction to 2
Corinthians). That’s the reason he had written the letters we call 1 and 2 Corinthians
(see note 1 at 2 Corinthians 1:1, note 3 at 2 Corinthians 1:12, note 1 at 2 Corinthians
2:1, note 5 at 2 Corinthians 3:3, note 1 at 2 Corinthians 11:1, and note 20 at 2
Corinthians 11:13).
It was this challenge to his apostleship to which Paul was referring. Some had come
to doubt that it was really God who spoke through Paul. He had been criticized over
physical things (2 Corinthians 10:10), and these weaknesses had been used to
discredit his whole ministry. Paul was saying his ministry to the Corinthians had not
been weak but mighty through God, and they were the proof of that. They were born
again (see note 2 at John 3:3) because of God working through Paul.
Paul had just spoken about how some of his accusers had characterized him as
being weak and ineffective (2 Corinthians 13:3). He refuted that accusation. Here,
he likened his perceived weakness to the way people perceived Christ to be weak
when He was crucified. The truth is Christ wasn’t weak. He proved that by His
resurrection. As the song goes, “He could have called ten thousand angels” that
would have delivered Him in an instant (Matthew 26:53). Likewise, those who
believed Paul to be weak were mistaken.
It is true that Paul had limitations as we all do, but Paul wasn’t living by his own
power. Paul was no longer living out of the weakness of his flesh but was letting the
living, indwelling Christ control his life (Galatians 2:20). As Paul realized his own
weakness and turned to Christ, he was truly strong (see note 27 at 2 Corinthians
12:10). Likewise, our strength doesn’t lay in our “old self” but in our total
dependence on Christ in us (Colossians 1:27).

Instead of the Corinthians testing Paul, they should have been testing themselves.
Were they truly in the Christian faith? Was their conduct reflecting their heavenly
call? How would they have fared if they had submitted themselves to the same
scrutiny they placed on Paul?
Just as Jesus said, we should get the beams out of our own eyes before we try to
remove a speck from someone else’s eye (Matthew 7:3-5). So, Paul was telling the
Corinthians not to be hypocritical. If Paul didn’t pass their test, none of them would
have passed either.

The phrase “know ye not” was always used by Paul in a derogatory manner (1
Corinthians 3:16; 6:15, and 19; see also James 4:4). It was used to stress that the
believers were missing the obvious. Just as it should have been obvious to the
Corinthians that Christ indwelt them, so they should have recognized the Lord
speaking through Paul (2 Corinthians 13:6).

Paul’s motives are clearly seen in this verse. He truly wanted the Corinthians to
succeed regardless of what they thought of him. Paul wanted them to prosper
regardless of their opinion of him. What a lesson this is in Christian character–to
desire the welfare and benefit of others over one’s own.

Paul was committed to walking in the truth God had revealed to him, regardless of
what the Corinthians did. If they repented and walked in the truth, then Paul rejoiced,
regardless of their opinion of him (2 Corinthians 13:9). If they didn’t repent, Paul
would exercise the authority God had given him. Either way, Paul knew the truth
would prevail.

Paul was selfless in this matter. He would have gladly been reviled if it meant the
Corinthians would have been strengthened. His only concern was their perfection.

The terms “perfect” (2 Corinthians 13:11) and “perfection” (this verse), when applied
to believers, do not mean sinless or without problems. The Greek word that was
used here is “KATARTISIS,” and it means “thorough equipment” (Strong’s
Concordance). It comes from the Greek word “KATARTIZO.” KATARTIZO was
translated “perfect” in 2 Corinthians 13:11. This Greek word means “to complete
thoroughly, i.e. repair...or adjust” (Strong’s Concordance). It is stressing maturity, not
flawlessness.
Even as Christians, our bodies and souls are not perfect, and they won’t be until we
receive our glorified bodies (1 Corinthians 15:53) and our souls know all things as
also we are known (1 Corinthians 13:9-12). The only time we can use the word
“perfect” in the sense of being without defect, or flawless, is when we refer to our
born-again (see note 2 at John 3:3) spirits. As believers, our spirits are already
perfect in the highest sense of that word (Hebrews 10:14 and 12:23).

Paul was referring to the letter he had just written to the Corinthians. He preferred to
write and get things straightened out rather than to be harsh when he saw them in
person. Paul used his apostolic authority to build up and not to tear down.

Many times in these two letters, Paul had referred to the authority that he had in
Christ as the apostle of the Corinthians. But Paul didn’t use his authority in an
abusive fashion. It was a gift from God to edify the believers, not terrify them. If
ministers are using their “authority” in a destructive manner, we should be
suspicious as to whether or not it is really God’s authority (see note 14 at 2
Corinthians 10:8).

Here, Paul was closing his letter with the following words: “farewell” (an expression
used to wish the Corinthians joy and happiness); “be perfect” (complete,
strengthened, and mature); “be of good comfort” (encouraged and comforted); “be of
one mind, live in peace” (live in harmony, unity, and peace); and “the God of love
and peace shall be with you.”

This is one of four times that Paul mentioned a kiss of charity in greeting fellow
Christians (Romans 16:16, 1 Corinthians 16:20, this verse, and 1 Thessalonians
5:26; see also 1 Peter 5:14). For a more complete understanding of this practice,
see note 29 at Romans 16:16.

Paul was sending greetings from the fellow believers in the other churches. All true
believers are saints (see note 3 at 1 Corinthians 1:2, note 5 at Acts 9:13, note 4 at 2
Corinthians 1:1, and note 102 at John 17:17).

Notice that all three members of the Trinity are mentioned in this verse (see note 8
at 1 Corinthians 8:4, note 11 at 1 Corinthians 12:6, note 2 at Mark 1:10, note 1 at
Matthew 12:31, and note 4 at Mark 12:29).

2 Corinthians

Uploaded by

Copyright:

Available Formats

You might also like

2 Corinthians

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

2 Corinthians

Uploaded by

Copyright:

Available Formats

2 CORINTHIANS

THE RECIPIENTS OF PAUL’S EPISTLE “2 CORINTHIANS”

DATE AND PLACE OF WRITING

NOTE 1 AT 2 CORINTHIANS 1:1:

NOTE 2 AT 2 CORINTHIANS 1:1:

NOTE 3 AT 2 CORINTHIANS 1:1:

NOTE 4 AT 2 CORINTHIANS 1:1:

NOTE 5 AT 2 CORINTHIANS 1:1:

NOTE 6 AT 2 CORINTHIANS 1:2:

NOTE 1 AT 2 CORINTHIANS 1:3:

NOTE 2 AT 2 CORINTHIANS 1:3:

NOTE 3 AT 2 CORINTHIANS 1:3:

NOTE 4 AT 2 CORINTHIANS 1:4:

NOTE 5 AT 2 CORINTHIANS 1:4:

NOTE 6 AT 2 CORINTHIANS 1:5:

NOTE 7 AT 2 CORINTHIANS 1:5:

“Except your righteousness shall <b>exceed</b> [overflow] the righteousness of the

“That ye may <b>abound</b> [overflow] in hope” (Romans 15:13, brackets and

“Ministration of righteousness <b>exceed</b> [overflow] in glory” (2 Corinthians 3:9,

“Wherein he hath <b>abounded</b> [overflowed] toward us in all wisdom and

“The Lord make you increase and <b>abound</b> [overflow] in love” (1

NOTE 8 AT 2 CORINTHIANS 1:6:

NOTE 9 AT 2 CORINTHIANS 1:7:

NOTE 10 AT 2 CORINTHIANS 1:8:

NOTE 11 AT 2 CORINTHIANS 1:9:

The reason we get so overwhelmed at times is because we aren’t dead to

NOTE 12 AT 2 CORINTHIANS 1:10:

Some further examples of biblical deliverance through prayer are Abraham

NOTE 1 AT 2 CORINTHIANS 1:12:

NOTE 2 AT 2 CORINTHIANS 1:12:

NOTE 3 AT 2 CORINTHIANS 1:12:

NOTE 4 AT 2 CORINTHIANS 1:14:

NOTE 5 AT 2 CORINTHIANS 1:15:

NOTE 7 AT 2 CORINTHIANS 1:16:

NOTE 8 AT 2 CORINTHIANS 1:16:

NOTE 9 AT 2 CORINTHIANS 1:17:

NOTE 10 AT 2 CORINTHIANS 1:17:

NOTE 11 AT 2 CORINTHIANS 1:18:

NOTE 12 AT 2 CORINTHIANS 1:20:

NOTE 13 AT 2 CORINTHIANS 1:20:

NOTE 14 AT 2 CORINTHIANS 1:21:

NOTE 15 AT 2 CORINTHIANS 1:21:

NOTE 16 AT 2 CORINTHIANS 1:22:

NOTE 17 AT 2 CORINTHIANS 1:22:

NOTE 18 AT 2 CORINTHIANS 1:23:

NOTE 19 AT 2 CORINTHIANS 1:24:

NOTE 2 AT 2 CORINTHIANS 2:2:

NOTE 3 AT 2 CORINTHIANS 2:3:

NOTE 4 AT 2 CORINTHIANS 2:4:

Paul genuinely cared for the people he ministered to.

NOTE 1 AT 2 CORINTHIANS 2:5:

NOTE 2 AT 2 CORINTHIANS 2:6:

NOTE 4 AT 2 CORINTHIANS 2:7:

NOTE 5 AT 2 CORINTHIANS 2:7:

NOTE 6 AT 2 CORINTHIANS 2:7:

NOTE 7 AT 2 CORINTHIANS 2:8:

The Scriptures admonish us to forgive as Christ has forgiven us (Colossians 3:13).

Failure to distinguish between forgiveness and restoration with their different

NOTE 8 AT 2 CORINTHIANS 2:9: