• A. INTRODUCTION (1:1-11)

  • Paul’s introductory greeting (1:1, 2)

  • Comfort from the God of all comfort (1:3-7)

  • Paul was near death in the province of Asia (1:8-11)

• B. PAUL CONFIRMS HIS LOVE FOR THE CORINTHIAN CHRISTIANS AND DESCRIBES HIS MINISTRY (1:12–7:16)

  • 1. Change in Paul’s travel plans (1:12-24)

    • Paul describes his conduct toward the Corinthians (1:12-14)

    • Paul defends himself against the accusation of being unreliable (1:15-24)

  • 2. Paul’s concern for the welfare of the Christians in Corinth (2:1-13)

    • Paul’s intention to bring the Corinthians joy (2:1-4)

    • A sinner is forgiven and taken back into the congregation (2:5-11)

    • Because he does not find Titus in Troas, Paul feels no relief (2:12, 13)

  • 3. The glorious ministry of Paul and his associates (2:14–4:6)

    • The ministry likened to a triumphal procession (2:14-17)

    • Letters of recommendation (3:1-3)

    • God qualifies Christians to be ministers of the new covenant (3:4-6)

    • The superior glory of the ministry of the new covenant (3:7-18)

    • The ministry that brings light through the glorious knowledge of God (4:1-6)

  • 4. As earthen vessels, Paul and his associates endure much (4:7-18)

    • Having power beyond what is normal makes it possible to endure hardships (4:7-15)

    • Tribulation is temporary, but the glory it produces is everlasting (4:16-18)

  • 5. Paul’s longing for his heavenly reward (5:1-10)

    • Heavenly body will be superior (5:1-5)

    • While still in the flesh, anointed Christians walk by faith, not by sight (5:6-10)

  • 6. The ministry of the reconciliation (5:11–6:2)

    • Christians compelled by the love Christ has shown (5:11-15)

    • Anointed Christians in union with Christ are a new creation (5:16-19)

    • Ambassadors for Christ appeal: “Become reconciled to God” (5:20, 21)

    • Purpose of God’s undeserved kindness not to be missed (6:1, 2)

  • 7. Paul describes his ministry (6:3-13)

    • How Christians recommend themselves as God’s ministers (6:3-10)

    • Paul’s warm feelings for his fellow believers in Corinth (6:11-13)

  • 8. Warning against spiritual uncleanness and idolatry (6:14–7:1)

    • “Do not become unevenly yoked with unbelievers” (6:14-18)

    • Cleansing of every defilement of flesh and spirit (7:1)

  • 9. Paul’s joy over the Corinthians (7:2-16)

    • Paul is proud of his brothers in Corinth (7:2-4)

    • Paul comforted by Titus’ presence and his good report (7:5-7)

    • Godly sadness and repentance lead to salvation (7:8-13a)

    • Paul’s joy over the good relationship between Titus and the Corinthians (7:13b-16)

• C. A COLLECTION TO HELP POOR FELLOW BELIEVERS IN JUDEA (8:1–9:15)

  • The generosity of the Macedonian Christians is an example for the Corinthians (8:1-7)

  • Paul encourages “an equalizing” of assets (8:8-15)

  • Titus sent to Corinth to assist with the collection (8:16-24)

  • The need for readiness (9:1-5)

  • Paul encourages generosity: “God loves a cheerful giver” (9:6-14)

  • God’s “indescribable free gift” (9:15)

• D. ARGUMENTS TO OFFSET THE INFLUENCE OF FALSE APOSTLES (10:1–12:21)

  • 1. Paul defends his ministry (10:1-18)

    • Using weapons that are not fleshly but powerful by God (10:1-6)

    • Paul replies to accusations of being weak (10:7-12)

    • Paul does not boast outside his assigned territory (10:13-18)

  • 2. Paul and the superfine apostles (11:1-15)

    • Paul feels godly jealousy; he wants to present the Corinthians as “a chaste virgin to the Christ” (11:1-5)

    • Paul’s determination not to be a burden on anyone (11:6-15)

  • 3. Paul’s hardships as an apostle (11:16-33)

  • 4. Paul’s visions and his “thorn in the flesh” (12:1-21)

    • Vision of the third heaven and paradise (12:1-7a)

    • Paul speaks about his “thorn in the flesh” and God’s undeserved kindness (12:7b-10)

    • Paul not inferior to the superfine apostles (12:11-13)

    • Paul’s concern for the Corinthians (12:14-21)

• E. PAUL’S CONCLUDING WORDS TO THE CORINTHIANS (13:1-14)

  • Paul urges the Corinthians to examine themselves (13:1-10)

  • Final exhortations and greetings (13:11-14)

1 Paul, an apostle of Christ Jesus through God’s will, and Timothy+ our brother, to the congregation of God that is in Corinth, including all the holy ones who are in all A·chaʹia:+

2 May you have undeserved kindness and peace from God our Father and the Lord Jesus Christ.

3 Praised be the God and Father of our Lord Jesus Christ,+ the Father of tender mercies+ and the God of all comfort,+ 4 who comforts us in all our trials+ so that we may be able to comfort others+ in any sort of trial with the comfort that we receive from God.+ 5 For just as the sufferings for the Christ abound in us,+ so the comfort we receive through the Christ also abounds. 6 Now if we face trials, it is for your comfort and salvation; and if we are being comforted, it is for your comfort, which acts to help you to endure the same sufferings that we also suffer.+ 7 And our hope for you is unwavering, knowing as we do that just as you share in the sufferings, so you will also share in the comfort.+

8 For we do not want you to be unaware, brothers, of the tribulation we experienced in the province of Asia.+ We were under extreme pressure beyond our own strength, so that we were very uncertain even of our lives.+ 9 In fact, we felt that we had received the sentence of death. This was so that we would trust, not in ourselves, but in the God+ who raises up the dead. 10 From such a great risk of death he did rescue us and will rescue us, and our hope is in him that he will also continue to rescue us.+ 11 You also can help us by your supplication for us,+ in order that many may give thanks in our behalf for the favor we receive in answer to the prayers of many.+

12 For the thing we boast of is this, our conscience bears witness that we have conducted ourselves in the world, and especially toward you, with holiness and godly sincerity, not with fleshly wisdom,+ but with God’s undeserved kindness. 13 For we are really not writing you about anything except what you can read and understand, and I hope you will continue to understand these things fully, 14 just as you have also understood to an extent that we are a cause for you to boast, just as you will also be for us in the day of our Lord Jesus.+

15 So with this confidence, I was intending to come first to you,+ so that you might have a second occasion for joy; 16 for I intended to visit you on my way to Mac·e·doʹni·a, to return to you from Mac·e·doʹni·a, and then to have you send me off to Ju·deʹa.+ 17 Well, when I had such an intention, I did not view the matter lightly, did I? Or do I purpose things in a fleshly way, so that I am saying “Yes, yes” and then “No, no”? 18 But God can be relied on that what we say to you is not “yes” and yet “no.” 19 For the Son of God, Jesus Christ, who was preached among you through us, that is, through me and Sil·vaʹnus and Timothy,+ did not become “yes” and yet “no,” but “yes” has become “yes” in his case. 20 For no matter how many the promises of God are, they have become “yes” by means of him.+ Therefore, also through him is the “Amen” said to God,+ which brings him glory through us. 21 But the one who guarantees that you and we belong to Christ and the one who anointed us is God.+ 22 He has also put his seal on us+ and has given us the token of what is to come, that is, the spirit,+ in our hearts.

23 Now I call on God as a witness against me that it is to spare you that I have not yet come to Corinth. 24 Not that we are the masters over your faith,+ but we are fellow workers for your joy, for it is by your faith that you are standing.

2 For I have made up my mind not to come to you again in sadness. 2 For if I make you sad, who will be there to cheer me up except the one I saddened? 3 I wrote what I did, so that when I come I may not be saddened by those over whom I ought to rejoice,+ because I have confidence that what brings me joy brings all of you the same joy. 4 For out of much tribulation and anguish of heart I wrote you with many tears, not to sadden you,+ but to let you know the depth of love I have for you.

5 Now if anyone has caused sadness,+ he has saddened, not me, but all of you to an extent—not to be too harsh in what I say. 6 This rebuke given by the majority is sufficient for such a man;+ 7 now you should instead kindly forgive and comfort him,+ so that he may not be overwhelmed by excessive sadness.+ 8 I therefore exhort you to confirm your love for him.+ 9 For this is also why I wrote to you: to determine whether you would give proof of your obedience in all things. 10 If you forgive anyone for anything, I do also. In fact, whatever I have forgiven (if I have forgiven anything) has been for your sake in Christ’s sight, 11 so that we may not be overreached by Satan,+ for we are not ignorant of his designs.+

12 Now when I arrived in Troʹas+ to declare the good news about the Christ and a door was opened to me in the Lord, 13 my spirit felt no relief because of not finding Titus+ my brother. So I said good-bye to them and departed for Mac·e·doʹni·a.+

14 But thanks be to God, who always leads us in a triumphal procession in company with the Christ and through us spreads the fragrance of the knowledge of him in every place! 15 For to God we are a sweet fragrance of Christ among those who are being saved and among those who are perishing; 16 to the latter ones an odor of death leading to death,+ to the former ones a fragrance of life leading to life. And who is adequately qualified for these things? 17 We are, for we are not peddlers of the word of God+ as many men are, but we speak in all sincerity as sent from God, yes, in the sight of God and in company with Christ.

3 Are we starting to recommend ourselves again? Or do we need, like some men, letters of recommendation to you or from you?+ 2 You yourselves are our letter,+ inscribed on our hearts and known and being read by all mankind. 3 For you are shown to be a letter of Christ written by us as ministers,+ inscribed not with ink but with the spirit of a living God, not on stone tablets+ but on fleshly tablets, on hearts.+

4 We have this sort of confidence toward God through the Christ. 5 Not that we of ourselves are adequately qualified to consider that anything comes from us, but our being adequately qualified comes from God,+ 6 who has indeed adequately qualified us to be ministers of a new covenant,+ not of a written code,+ but of spirit; for the written code condemns to death,+ but the spirit makes alive.+

7 Now if the code that administers death+ and that was engraved in letters on stones+ came with such glory that the sons of Israel could not gaze at the face of Moses because of the glory of his face,+ a glory that was to be done away with, 8 why should the administering of the spirit+ not be with even greater glory?+ 9 For if the code administering condemnation+ was glorious,+ how much more glorious would be the administering of righteousness!+ 10 In fact, even what had once been made glorious has been stripped of glory because of the glory that excels it.+ 11 For if what was to be done away with was brought in with glory,+ how much greater would be the glory of what remains!+

12 Since we have such a hope,+ we are using great freeness of speech, 13 and not doing what Moses did when he would put a veil over his face+ so that the sons of Israel might not gaze intently at the end of what was to be done away with. 14 But their minds were dulled.+ For to this present day, the same veil remains unlifted when the old covenant is read,+ because it is taken away only by means of Christ.+ 15 In fact, to this day whenever Moses is read,+ a veil lies upon their hearts.+ 16 But when one turns to Jehovah, the veil is taken away.+ 17 Now Jehovah is the Spirit,+ and where the spirit of Jehovah is, there is freedom.+ 18 And all of us, while we with unveiled faces reflect like mirrors the glory of Jehovah, are transformed into the same image from one degree of glory to another, exactly as it is done by Jehovah the Spirit.+

4 Therefore, since we have this ministry+ through the mercy that was shown us, we do not give up. 2 But we have renounced the shameful, underhanded things, not walking with cunning or adulterating the word of God;+ but by making the truth manifest, we recommend ourselves to every human conscience in the sight of God.+ 3 If, in fact, the good news we declare is veiled, it is veiled among those who are perishing, 4 among whom the god of this system of things+ has blinded the minds of the unbelievers,+ so that the illumination* of the glorious good news about the Christ, who is the image of God,+ might not shine through.+ 5 For we are preaching, not about ourselves, but about Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For God is the one who said: “Let the light shine out of darkness,”+ and he has shone on our hearts to illuminate them+ with the glorious knowledge of God by the face of Christ.+

7 However, we have this treasure+ in earthen vessels,+ so that the power beyond what is normal may be God’s and not from us.+ 8 We are hard-pressed in every way,+ but not cramped beyond movement; we are perplexed, but not absolutely with no way out;*+ 9 we are persecuted, but not abandoned;+ we are knocked down, but not destroyed.+ 10 Always we endure in our body the death-dealing treatment that Jesus suffered,+ that the life of Jesus may also be made manifest in our body. 11 For we who live are ever being brought face-to-face with death+ for Jesus’ sake, so that the life of Jesus may also be made manifest in our mortal flesh. 12 So death is at work in us, but life in you.

13 Now because we have the same spirit of faith as that of which it is written: “I exercised faith, therefore I spoke”;+ we too exercise faith and therefore we speak, 14 knowing that the One who raised Jesus up will raise us up also with Jesus and will present us together with you.+ 15 For all these things are for your sake, so that the increase of the undeserved kindness should abound even more because many more are offering thanksgiving to the glory of God.+

16 Therefore, we do not give up, but even if the man we are outside is wasting away, certainly the man we are inside+ is being renewed from day to day.+ 17 For though the tribulation is momentary and light, it works out for us a glory that is of more and more surpassing greatness* and is everlasting;+ 18 while we keep our eyes, not on the things seen, but on the things unseen.+ For the things seen are temporary, but the things unseen are everlasting.

5 For we know that if our earthly house, this tent, should be torn down,+ we are to have a building from God, a house not made with hands,+ everlasting in the heavens. 2 For in this house we do indeed groan, earnestly desiring to put on the one for us from heaven,+ 3 so that when we do put it on, we will not be found naked. 4 In fact, we who are in this tent groan, being weighed down, because we do not want to put this one off, but we want to put the other on,+ so that what is mortal may be swallowed up by life.+ 5 Now the one who prepared us for this very thing is God,+ who gave us the spirit as a token of what is to come.+

6 So we are always of good courage and know that while we have our home in the body, we are absent from the Lord,+ 7 for we are walking by faith,+ not by sight.+ 8 But we are of good courage and would prefer to be absent from the body and to make our home with the Lord.+ 9 So whether at home with him or absent from him, we make it our aim to be acceptable to him. 10 For we must all appear* before the judgment seat of the Christ, so that each one may be repaid according to the things he has practiced while in the body, whether good or bad.+

11 Therefore, since we know the fear of the Lord, we keep persuading men, but we are well-known to God. However, I hope that we are well-known also to your consciences. 12 We are not recommending ourselves to you again but giving you an incentive to boast about us, so that you may be able to answer those who boast over the outward appearance+ but not over what is in the heart. 13 For if we were out of our mind,+ it was for God; if we are sound in mind, it is for you. 14 For the love the Christ has compels us,+ because this is what we have concluded, that one man died for all;+ so, then, all had died. 15 And he died for all so that those who live should live no longer for themselves,+ but for him who died for them and was raised up.

16 So from now on we know no man from a fleshly viewpoint.+ Even if we once knew Christ according to the flesh, we certainly no longer know him in that way.+ 17 Therefore, if anyone is in union with Christ, he is a new creation;+ the old things passed away; look! new things have come into existence. 18 But all things are from God, who reconciled us to himself through Christ+ and gave us the ministry of the reconciliation,+ 19 namely, that God was by means of Christ reconciling a world to himself,+ not counting their offenses against them,+ and he entrusted to us the message of the reconciliation.+

20 Therefore, we are ambassadors+ substituting for Christ,+ as though God were making an appeal through us. As substitutes for Christ, we beg: “Become reconciled to God.” 21 The one who did not know sin,+ he made to be sin for us, so that by means of him we might become God’s righteousness.+

6 Working together with him,+ we also urge you not to accept the undeserved kindness of God and miss its purpose.+ 2 For he says: “In an acceptable time I heard you, and in a day of salvation I helped you.”+ Look! Now is the especially acceptable time.+ Look! Now is the day of salvation.

3 In no way are we giving any cause for stumbling, so that no fault may be found with our ministry;+ 4 but in every way we recommend ourselves as God’s ministers,+ by the endurance of much, by tribulations, by times of need, by difficulties,+ 5 by beatings,+ by imprisonments,+ by riots, by hard work, by sleepless nights, by times without food;+ 6 by purity, by knowledge, by patience,+ by kindness,+ by holy spirit, by love free from hypocrisy,+ 7 by truthful speech, by God’s power;+ through the weapons of righteousness+ in the right hand and in the left, 8 through glory and dishonor, through bad report and good report. We are regarded as deceivers and yet we are truthful, 9 as unknown and yet we are recognized, as dying and yet look! we live,+ as punished* and yet not handed over to death,+ 10 as sorrowing but ever rejoicing, as poor but making many rich, as having nothing and yet possessing all things.+

11 We have opened our mouth to speak to you, Corinthians, and we have opened wide our heart. 12 We are not restricted in our affections for you,+ but you are restricted in your own tender affections for us. 13 So in response—I speak as to my children—you too open your hearts wide.+

14 Do not become unevenly yoked with unbelievers.+ For what fellowship do righteousness and lawlessness have?+ Or what sharing does light have with darkness?+ 15 Further, what harmony is there between Christ and Beʹli·al?+ Or what does a believer share in common with an unbeliever?+ 16 And what agreement does God’s temple have with idols?+ For we are a temple of a living God;+ just as God said: “I will reside among them+ and walk among them, and I will be their God, and they will be my people.”+ 17 “‘Therefore, get out from among them, and separate yourselves,’ says Jehovah, ‘and quit touching the unclean thing’”;+ “‘and I will take you in.’”+ 18 “‘And I will become a father to you,+ and you will become sons and daughters to me,’+ says Jehovah, the Almighty.”

7 Therefore, since we have these promises,+ beloved ones, let us cleanse ourselves of every defilement of flesh and spirit,+ perfecting holiness in the fear of God.+

2 Make room for us in your hearts.+ We have wronged no one, we have corrupted no one, we have taken advantage of no one.+ 3 I do not say this to condemn you. For I have said before that you are in our hearts to die together and to live together. 4 I have great freeness of speech toward you. I have great boasting in regard to you. I am filled with comfort; I am overflowing with joy in all our affliction.+

5 In fact, when we arrived in Mac·e·doʹni·a,+ our bodies got no relief, but we continued to be afflicted in every way—there were fights on the outside, fears within. 6 But God, who comforts those who are downhearted,+ comforted us by the presence of Titus; 7 and not only by his presence but also by the comfort he received because of you, as he reported back to us about your longing for me, your deep sorrow, and your earnest concern for me; so I rejoiced even more.

8 For even if I saddened you by my letter,+ I do not regret it. Even if I did at first regret it (seeing that the letter saddened you, though only for a little while),* 9 now I rejoice, not because you were just saddened, but because you were saddened into repenting. For you were saddened in a godly way, so that you suffered no harm because of us. 10 For sadness in a godly way produces repentance leading to salvation, leaving no regret;+ but the sadness of the world produces death. 11 For see what a great earnestness your being saddened in a godly way produced in you, yes, clearing of yourselves, yes, indignation, yes, fear, yes, earnest desire, yes, zeal, yes, righting of the wrong!+ In every respect you demonstrated yourselves to be pure in this matter. 12 Although I wrote to you, I did not do it for the one who did the wrong,+ nor for the one who was wronged, but so that your earnestness for us might be made evident among you in the sight of God. 13 That is why we have been comforted.

But in addition to our comfort, we rejoiced even more over the joy of Titus, because all of you refreshed his spirit. 14 For if I have boasted to him about you, I have not been put to shame; but just as all the things we told you were true, so also our boasting to Titus has proved true. 15 Also, his tender affections toward you are greater as he remembers the obedience of all of you,+ how you received him with fear and trembling. 16 I rejoice that in every way I may have confidence in you.

8 Now we want you to know, brothers, about the undeserved kindness of God that has been granted to the congregations of Mac·e·doʹni·a.+ 2 During a great test under affliction, their abundance of joy and their deep poverty made the riches of their generosity abound. 3 For it was according to their means,+ yes, I testify, it was even beyond their means,+ 4 while they on their own initiative kept earnestly begging us for the privilege of kindly giving, to have a share in the relief ministry for the holy ones.+ 5 And not merely as we had hoped, but first they gave themselves to the Lord and to us through God’s will. 6 So we encouraged Titus that, just as he had initiated this work among you,+ he should also complete this same kind giving on your part. 7 Nevertheless, just as you abound in everything, in faith and word and knowledge and all earnestness and in our love for you, may you also abound in this kind giving.+

8 I am saying this, not to command you, but to make you aware of the earnestness of others and to test the genuineness of your love. 9 For you know the undeserved kindness of our Lord Jesus Christ, that although he was rich, he became poor for your sake,+ so that you might become rich through his poverty.

10 And in this I give my opinion:+ This is for your benefit, seeing that already a year ago you not only initiated the action but also showed your desire to do it.+ 11 So now, also complete what you started to do, so that your readiness to act may be completed according to the means you have available. 12 For if the readiness is there first, it is especially acceptable according to what a person has,+ not according to what a person does not have. 13 For I do not want to make it easy for others, but difficult for you; 14 but that by means of an equalizing, your surplus at the present time might offset their need, so that their surplus might also offset your deficiency, that there may be an equalizing. 15 Just as it is written: “The person with much did not have too much, and the person with little did not have too little.”+

16 Now thanks be to God for putting the same earnest concern for you in the heart of Titus,+ 17 because he has indeed responded to the encouragement, but being very eager, he is coming to you on his own initiative. 18 But we are sending along with him the brother whose praise in connection with the good news has spread through all the congregations. 19 Not only that, but he was also appointed by the congregations to be our traveling companion as we administer this kind gift for the glory of the Lord and in proof of our readiness to assist. 20 Thus we are avoiding having any man find fault with us in connection with this liberal contribution that we are administering.+ 21 For we ‘care for everything honestly, not only in the sight of Jehovah but also in the sight of men.’+

22 Moreover, we are sending with them our brother whom we have often tested and found to be diligent in many matters, but now much more diligent on account of his great confidence in you. 23 If, though, there is any question about Titus, he is my companion* and a fellow worker for your interests; or if there are questions about our brothers, they are apostles of congregations and a glory of Christ. 24 So demonstrate the proof of your love to them,+ and show the congregations why we boasted about you.

9 Now concerning the ministry that is for the holy ones,+ it is not really necessary for me to write you, 2 for I know your willingness about which I am boasting to the Mac·e·doʹni·ans, that A·chaʹia has been ready now for a year, and your zeal has stirred up the majority of them. 3 But I am sending the brothers, so that our boasting about you might not prove empty in this respect and that you may really be ready, just as I said you would be. 4 Otherwise, if the Mac·e·doʹni·ans should come with me and find you not ready, we—not to mention you—should be put to shame by our confidence in you. 5 So I thought it necessary to encourage the brothers to come to you ahead of time and to get your promised bountiful gift ready in advance, so that this might be ready as a generous gift, and not as something extorted.

6 But as to this, whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.+ 7 Let each one do just as he has resolved in his heart, not grudgingly or under compulsion,+ for God loves a cheerful giver.+

8 Moreover, God is able to cause all his undeserved kindness to abound toward you so that you are always completely self-sufficient in everything, as well as having plenty for every good work.+ 9 (Just as it is written: “He has distributed widely; he has given to the poor. His righteousness continues forever.”+ 10 Now the One who abundantly supplies seed to the sower and bread for eating will supply and multiply the seed for you to sow and will increase the harvest of your righteousness.) 11 In everything you are being enriched for every sort of generosity, which produces through us an expression of thanks to God; 12 because the ministry of this public service is not only to provide well for the needs of the holy ones+ but also to be rich in many expressions of thanks to God. 13 Through the proof that this relief ministry gives, they glorify God because you are submissive to the good news about the Christ, as you publicly declared, and because you are generous in your contribution to them and to all.+ 14 And with supplication for you, they express affection for you because of the surpassing undeserved kindness of God upon you.

15 Thanks be to God for his indescribable free gift.

10 Now I myself, Paul, appeal to you by the mildness and kindness of the Christ,+ lowly though I am when among you face-to-face,+ but bold toward you when absent.+ 2 I beg that when present, I may not have to be bold and take the strong measures that I expect against some who view us as if we walked in a fleshly manner.+ 3 For though we walk in the flesh, we do not wage warfare according to what we are in the flesh. 4 For the weapons of our warfare are not fleshly,+ but powerful by God+ for overturning strongly entrenched things. 5 For we are overturning reasonings and every lofty thing raised up against the knowledge of God,+ and we are bringing every thought into captivity to make it obedient to the Christ; 6 and we are prepared to inflict punishment for every disobedience,+ as soon as your own obedience is complete.

7 You look at things according to their face value. If anyone is confident in himself that he belongs to Christ, let him reflect again on this fact: Just as he belongs to Christ, so do we also. 8 For even if I should boast a bit too much about the authority that the Lord gave us to build you up and not to tear you down,+ I would not be put to shame. 9 For I do not want to seem as though I were trying to terrify you by my letters. 10 For they say: “His letters are weighty and forceful, but his presence in person is weak and his speech contemptible.” 11 Let such a man consider that what we say* by letters when absent, this we will also do* when present.+ 12 For we do not dare to class ourselves or compare ourselves with some who recommend themselves.+ But when they measure themselves by themselves and compare themselves with themselves, they are without understanding.+

13 However, we will not boast outside our assigned boundaries, but within the boundary of the territory that God measured out to us,* making it reach even as far as you.+ 14 Really, we are not overextending ourselves as if we did not reach you, for we were the first to reach as far as you with the good news about the Christ.+ 15 No, we are not boasting outside our assigned boundaries about the labors of someone else, but we hope that as your faith continues to increase, what we have done may be made to increase, within our territory. Then we will abound still more, 16 so that we may declare the good news to the countries beyond you, so as not to boast in what has already been done in someone else’s territory. 17 “But the one who boasts, let him boast in Jehovah.”+ 18 For it is not the one who recommends himself who is approved,+ but the one whom Jehovah recommends.+

11 I wish you would put up with me in a little unreasonableness. But, in fact, you are putting up with me! 2 For I am jealous over you with a godly jealousy, for I personally promised you in marriage to one husband that I might present you as a chaste virgin to the Christ.+ 3 But I am afraid that somehow, as the serpent seduced Eve by its cunning,+ your minds might be corrupted away from the sincerity and the chastity* that are due the Christ.+ 4 For as it is, if someone comes and preaches a Jesus other than the one we preached, or you receive a spirit other than what you received, or good news other than what you accepted,+ you easily put up with him. 5 For I consider that I have not proved inferior to your superfine apostles in a single thing.+ 6 But even if I am unskilled in speech,+ I certainly am not in knowledge;+ indeed we made it clear to you in every way and in everything.

7 Or did I commit a sin by humbling myself that you might be exalted, because I gladly declared the good news of God to you without cost?+ 8 Other congregations I deprived by accepting provisions in order to minister to you.+ 9 Yet, when I was present with you and I fell into need, I did not become a burden on anyone, for the brothers who came from Mac·e·doʹni·a abundantly supplied my needs.+ Yes, in every way I kept myself from becoming a burden to you and will continue to do so.+ 10 As surely as the truth of Christ is in me, I will not stop this boasting+ in the regions of A·chaʹia. 11 For what reason? Because I do not love you? God knows I do.+

12 But what I am doing I will continue to do,+ in order to eliminate the pretext of those who are wanting a basis for being found equal to us in the things about which they boast. 13 For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ.+ 14 And no wonder, for Satan himself keeps disguising himself as an angel of light.+ 15 It is therefore nothing extraordinary if his ministers also keep disguising themselves as ministers of righteousness. But their end will be according to their works.+

16 I say again: Let no one think I am unreasonable. But even if you do, then accept me as an unreasonable person, so that I too may boast a little.+ 17 What I now say is, not as following the Lord’s example, but as an unreasonable person would, with boastful self-confidence. 18 Since many are boasting according to the flesh, I too will boast. 19 Since you are so “reasonable,” you gladly put up with the unreasonable ones. 20 In fact, you put up with whoever enslaves you, whoever devours your possessions, whoever grabs what you have, whoever exalts himself over you, and whoever strikes you in the face.

21 I say this to our dishonor, since it may seem that we have acted in weakness.

But if others act boldly—I am talking unreasonably—I too act boldly.+ 22 Are they Hebrews? I am one also.+ Are they Israelites? I am one also. Are they Abraham’s offspring? I am also.+ 23 Are they ministers of Christ? I reply like a madman, I am more outstandingly one: I have done more work,+ been imprisoned more often,+ suffered countless beatings, and experienced many near-deaths.+ 24 Five times I received 40 strokes less one from the Jews,+ 25 three times I was beaten with rods,+ once I was stoned,+ three times I experienced shipwreck,+ a night and a day I have spent in the open sea; 26 in journeys often, in dangers from rivers, in dangers from robbers, in dangers from my own people,+ in dangers from the nations,+ in dangers in the city,+ in dangers in the wilderness, in dangers at sea, in dangers among false brothers, 27 in labor and toil, in sleepless nights often,+ in hunger and thirst,+ frequently without food,+ in cold and lacking clothing.

28 Besides those things of an external kind, there is what rushes in on me from day to day:* the anxiety for all the congregations.+ 29 Who is weak, and I am not weak? Who is stumbled, and I am not incensed?

30 If I must boast, I will boast of the things that show my weakness. 31 The God and Father of the Lord Jesus, the One who is to be praised forever, knows I am not lying. 32 In Damascus the governor under A·reʹtas the king was guarding the city of the Dam·a·scenesʹ to seize me, 33 but I was lowered in a basket through a window in the city wall,+ and I escaped his hands.

12 I have to boast. It is not beneficial, but I will move on to supernatural visions+ and revelations of the Lord.+ 2 I know a man in union with Christ who, 14 years ago—whether in the body or out of the body, I do not know; God knows—was caught away to the third heaven. 3 Yes, I know such a man—whether in the body or apart from the body, I do not know; God knows— 4 who was caught away into paradise and heard words that cannot be spoken and that are not lawful for a man to say. 5 I will boast about such a man, but I will not boast about myself except of my weaknesses.+ 6 For even if I want to boast, I will not be unreasonable, for I would say the truth. But I refrain from doing so, in order that no one should give me more credit than what he sees in me or hears from me, 7 just because of receiving such extraordinary revelations.

To keep me from becoming overly exalted, I was given a thorn in the flesh,+ an angel of Satan, to keep slapping me, so that I might not be overly exalted. 8 Three times I begged the Lord about this, that it would depart from me. 9 But he said to me: “My undeserved kindness is sufficient for you, for my power is being made perfect in weakness.”+ Most gladly, then, I will boast about my weaknesses, in order that the power of the Christ may remain over me like a tent. 10 So I take pleasure in weaknesses, in insults, in times of need, in persecutions and difficulties, for Christ. For when I am weak, then I am powerful.+

11 I have become unreasonable. You compelled me to, for I ought to have been recommended by you.+ For I did not prove to be inferior to your superfine apostles in a single thing, even if I am nothing.+ 12 Indeed, the signs of an apostle were produced among you with great endurance,+ and by signs and wonders and powerful works.*+ 13 For how were you less favored than the rest of the congregations, except that I myself did not become a burden to you?+ Kindly forgive me for this wrong.

14 Look! This is the third time I am ready to come to you, and I will not become a burden. For I am seeking, not your possessions,+ but you; for the children+ are not expected to save up for their parents, but the parents for their children.+ 15 For my part, I will most gladly spend and be completely spent for you.+ If I love you so much more, am I to be loved the less?+ 16 But be that as it may, I did not burden you.+ Nevertheless, you say I was “crafty” and I caught you “by trickery.” 17 I did not take advantage of you through any of those whom I sent to you, did I? 18 I urged Titus and I sent the brother with him. Titus did not take advantage of you at all, did he?+ We walked in the same spirit, did we not? In the same footsteps, did we not?

19 Have you been thinking all along that we have been making our defense to you? It is before God that we are speaking in union with Christ. But, beloved ones, all that we do is to build you up. 20 For I am afraid that somehow when I arrive, I may not find you as I wish and I may not be as you wish,+ but instead, there may be strife, jealousy, outbursts of anger, dissension, backbiting, whispering, being puffed up with pride, and disorder. 21 Perhaps when I come again, my God might humiliate me before you, and I may have to mourn over many of those who previously sinned but have not repented of their uncleanness and sexual immorality and brazen conduct that they have practiced.

13 This is the third time I am coming to you. “On the testimony of two or three witnesses every matter must be established.”+ 2 Although I am absent now, it is as if I were present for the second time, and I give my warning in advance to those who sinned previously and to all the rest, that if ever I come again* I will not spare them,+ 3 since you are seeking proof that Christ, who is not weak toward you but strong among you, is really speaking through me. 4 For, indeed, he was executed on the stake because of weakness, but he is alive because of God’s power.+ True, we also are weak with him, but we will live together with him+ because of God’s power toward you.+

5 Keep testing whether you are in the faith; keep proving what you yourselves are.+ Or do you not recognize that Jesus Christ is in union with you? Unless you are disapproved. 6 I truly hope you will recognize that we are not disapproved.

7 Now we pray to God that you may do nothing wrong, not that we may appear approved, but that you may do what is fine, even if we may appear disapproved. 8 For we can do nothing against the truth, but only for the truth. 9 We certainly rejoice whenever we are weak but you are powerful. And this is what we are praying for, your being readjusted.+ 10 That is why I write these things while absent, so that when I am present, I may not have to be severe in using the authority that the Lord gave me,+ to build up and not to tear down.

11 Finally, brothers, continue to rejoice, to be readjusted, to be comforted,+ to think in agreement,+ to live peaceably;+ and the God of love and of peace+ will be with you. 12 Greet one another with a holy kiss. 13 All the holy ones send you their greetings.

14 The undeserved kindness of the Lord Jesus Christ and the love of God and the sharing in the holy spirit be with all of you.

2 CORINTHIANS

Study Notes​—Chapter 1

Title

The Second to the Corinthians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the letters.​—See study note on 1Co, Title.

1:1

Paul . . . and Timothy our brother: Or “From Paul . . . and Timothy our brother.” Paul is the writer of this letter to the Corinthians, but he includes Timothy in the opening greeting. Timothy was apparently with Paul in Macedonia when this letter was written about 55 C.E. (Ac 19:22) Paul calls Timothy “our brother,” referring to their spiritual relationship.

an apostle: See study note on Ro 1:1.

the holy ones: See study note on Ro 1:7.

Achaia: See study note on Ac 18:12.

1:2

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (Ro 1:7; 1Co 1:3; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness,” or “favor.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the atonement. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

1:3

the Father of tender mercies: The Greek noun rendered “tender mercies” (oi·ktir·mosʹ) is here used to describe a feeling of compassion, or pity, for others. God is called the Father, or the Source, of tender mercies because compassion emanates from him and is part of his nature. Such tender feelings move him to act mercifully in behalf of his faithful servants who are suffering tribulation.

the God of all comfort: The Greek noun pa·raʹkle·sis, here rendered “comfort,” literally means “a calling to one’s side.” It conveys the idea of standing next to a person, helping or encouraging him when he is undergoing trials or feeling sad. (See study note on Ro 12:8.) Some have suggested that Paul’s emphasis on comfort from God echoes Isa 40:1, where the prophet writes: “‘Comfort, comfort my people,’ says your God.” (See also Isa 51:12.) Additionally, the related Greek term rendered “helper” (pa·raʹkle·tos) at Joh 14:26 refers to Jehovah’s holy spirit. God uses his powerful active force to give comfort and help in situations that from a human viewpoint seem hopeless.​—Ac 9:31; Eph 3:16.

1:4

comforts: Or “encourages.”​—See study note on 2Co 1:3.

trials: Or “troubles; tribulation.” The Greek word used here basically means distress, affliction, or suffering resulting from the pressures of circumstances. It is often used with reference to the affliction associated with persecution. (Mt 24:9; Ac 11:19; 20:23; 2Co 1:8; Heb 10:33; Re 1:9) The tribulation might include imprisonment and death as a result of a course of integrity. (Re 2:10) However, other circumstances, such as famine (Ac 7:11), poverty, and adversities common to orphans and widows (Jas 1:27), even family life and marriage, may bring varying degrees of “tribulation.”​—1Co 7:28.

1:6

trials: Or “tribulation.”​—See study note on 2Co 1:4.

1:8

the tribulation we experienced in the province of Asia: The Bible does not specify the occasion that Paul had in mind here. It could have been the riot in Ephesus, described at Ac 19:23-41. Or it might have been his encounter “with wild beasts at Ephesus,” mentioned at 1Co 15:32. (See study note.) Either experience could have cost Paul his life.​—2Co 1:9.

1:11

by your supplication for us: Or “by your earnest prayer for us.” The Greek noun deʹe·sis, rendered “supplication,” has been defined as “humble and earnest entreaty.” In the Christian Greek Scriptures, this noun is used exclusively to describe addressing God. The Bible regularly stresses the benefit of praying for fellow believers, whether the prayers are said by an individual or by a group. (Jas 5:14-20; compare Ge 20:7, 17; 2Th 3:1, 2; Heb 13:18, 19) Jehovah listens to and acts on sincere, heartfelt prayers that are in harmony with his will. (Ps 10:17; Isa 30:19; Joh 9:31; 1Jo 5:14, 15) A supplication may make a difference in what God does and when he does it.​—See study note on Ac 4:31.

in answer to the prayers of many: Or “because of many prayerful faces.” In this context, the literal Greek wording, “out of many faces,” may convey the idea of faces that are turned upward to God in prayer. Paul also suggests that when God responds to prayers offered in Paul’s behalf, many Christians will be moved to give thanks to God. Paul was more interested in the glorification of Jehovah than in his own advantage.

1:12

fleshly wisdom: That is, human wisdom of this world.​—Compare 1Co 3:19.

1:13

what you can read: Or possibly, “what you already well know.” The Greek word a·na·gi·noʹsko may be understood in its more literal sense, “to know well.” However, when used with regard to something written, it means “to recognize” and is most often rendered “read” or “read aloud.” It is used with reference to both private and public reading of the Scriptures.​—Mt 12:3; Lu 4:16; Ac 8:28; 13:27.

fully: Lit., “to the end.” In this context, this Greek idiom apparently means “fully; completely.” However, some understand the literal reading as referring to time, meaning that Paul hoped that they would go on understanding “to the end.”

1:15

so that you might have a second occasion for joy: Paul visited Corinth for the first time during his second missionary tour. The year was 50 C.E. He established the congregation there and stayed for a year and six months. (Ac 18:9-11) He intended to visit Corinth a second time while he was in Ephesus during his third missionary tour. However, his plan did not materialize. (1Co 16:5; 2Co 1:16, 23) The “second occasion for joy” may refer to the second visit Paul had been hoping to make. Or Paul may be referring to his hope of making a double visit, as he describes in the following verse.​—See study note on 2Co 1:16.

joy: In this verse, a number of Greek manuscripts use the word khaʹris, which means “undeserved kindness; favor; benefit,” instead of the Greek word for “joy” (kha·raʹ). Therefore, the latter part of the verse could possibly be rendered “so that you might benefit twice.” A number of English Bible translations convey this idea.

1:16

I intended to visit you on my way to Macedonia: In 55 C.E. while Paul was in Ephesus during his third missionary tour, he intended to cross the Aegean Sea to Corinth and from there travel on to Macedonia. Then, on his way back to Jerusalem, he intended to visit the Corinthian congregation again, evidently to collect the gift for the brothers in Jerusalem, which he had previously written about. (1Co 16:3) While this had been Paul’s intention, he had valid reasons for changing his plan.​—See study note on 2Co 1:17.

1:17

I did not view the matter lightly, did I?: Apparently, in a letter that was written before 1 Corinthians (see study note on 1Co 5:9), Paul informed the Christians in Corinth of his plan to visit them on his way to Macedonia. Later, in his first inspired letter to the Corinthians, he informed them that he had changed his itinerary and would not visit them until after his visit to Macedonia. (1Co 16:5, 6) Consequently, it seems that some, perhaps the “superfine apostles” in that congregation (2Co 11:5), accused him of not keeping his promises. In his defense, Paul said that he “did not view the matter lightly.” The Greek word translated “lightly” conveys the sense of fickleness. It describes a person who is unreliable and irresponsibly changes his mind. Paul, however, was not fickle and did not plan things in a fleshly way, that is, with selfish motives or according to imperfect human reasoning. He had delayed his visit for a valid reason. At 2Co 1:23, he said that it was “to spare” them that he changed his original plan. He wanted to give them time to apply his written counsel so that when he eventually arrived, his visit could be more encouraging.

1:18

“yes” and yet “no”: Or “yes and no in one breath.” Lit., “yes and no.”​—See study note on 2Co 1:17.

1:19

Silvanus: This coworker is also mentioned by Paul at 1Th 1:1 and 2Th 1:1 and by Peter at 1Pe 5:12. In the book of Acts, he is called Silas. Luke’s account shows that he was a leading member of the first-century Christian congregation in Jerusalem, a prophet, and a companion of Paul’s on his second missionary journey. Silvanus was apparently a Roman citizen, which may explain why his Roman name is used here.​—Ac 15:22, 27, 32, 40; 16:19, 37; 17:14; 18:5.

1:20

they have become “yes” by means of him: That is, God’s promises have become affirmed, fulfilled, realized in Jesus. It is by means of him​—by all that he taught and by what he did​—that all the promises recorded in the Hebrew Scriptures were fulfilled. Jesus’ flawless integrity while on earth cleared up all possible cause for doubt concerning Jehovah’s promises.

through him is the “Amen” said to God: The word rendered “Amen” is a transliteration of a Hebrew word that means “so be it,” or “surely.” At Re 3:14, Jesus refers to himself as “the Amen.” This is because when he was on earth, he fulfilled all that was prophesied about him. Also, as a result of his faithful course and sacrificial death, he is the personal guarantee, or the “Amen,” that all of God’s declarations will be brought to reality. This assurance adds meaning to the “Amen” said at the close of prayers to God through Christ.​—See study note on 1Co 14:16.

1:22

his seal: In Bible times, a seal was used as a signature to prove ownership, authenticity, or agreement. In the case of spirit-anointed Christians, God has figuratively sealed them by his holy spirit to indicate that they are his possession and that they are in line for heavenly life.​—Eph 1:13, 14.

the token of what is to come: Or “the down payment; the guarantee (pledge) of what is to come.” The three occurrences of the Greek word ar·ra·bonʹ in the Christian Greek Scriptures all deal with God’s anointing of Christians with the spirit, that is, God’s holy spirit, or active force. (2Co 5:5; Eph 1:13, 14) This special operation of holy spirit becomes like a down payment of what is to come. Spirit-anointed Christians are convinced of their hope because of this token that they receive. Their full payment, or reward, includes their putting on an incorruptible heavenly body. (2Co 5:1-5) It also includes receiving the gift of immortality.​—1Co 15:48-54.

1:23

me: Or “my soul.”​—See Glossary, “Soul.”

1:24

Not that we are the masters over your faith: Paul was confident that as faithful Christians, his brothers wanted to do what was right. It was their faith that made them steadfast, not Paul or any other human. The Greek verb rendered “are the masters over” (ky·ri·euʹo) can have the nuance of domineering others or being overbearing. In fact, Peter used a related term when he urged elders not to be “lording it over those who are God’s inheritance.” (1Pe 5:2, 3) Paul appreciated that any authority he had as an apostle did not give him license to exercise it in a domineering way. Furthermore, in stating we are fellow workers for your joy, Paul showed that he viewed himself and his companions, not as superiors, but as servants who were doing all they could to help the Corinthians worship Jehovah with rejoicing.

2 CORINTHIANS

Study Notes​—Chapter 2

2:6

rebuke: Or “punishment.” In his first inspired letter to the Corinthians, Paul directed that a man who had unrepentantly practiced sexual immorality be removed from the congregation. (1Co 5:1, 7, 11-13) That discipline had good effects. The congregation was protected from a corrupting influence, and the sinner sincerely repented. The man performed works befitting repentance, so Paul now indicates that the “rebuke given by the majority [was] sufficient” and that the man be welcomed back by the congregation. This is consistent with the ways of Jehovah, who disciplines his people “to the proper degree.”​—Jer 30:11.

2:7

be overwhelmed: Or “be swallowed up.” The Greek word used here can literally refer to swallowing or devouring something. (Heb 11:29; 1Pe 5:8) According to one lexicon, the phrase “be overwhelmed by excessive sadness” means “to be so overcome with grief as to despair . . . to grieve to the point of giving up.”

2:8

confirm your love for him: The Greek word translated “confirm” is a legal term meaning to “validate.” (It is rendered “validated” at Ga 3:15.) The Christians in Corinth needed to demonstrate that their love was real, making it clear by their attitude and actions that the repentant man was warmly welcomed back to the congregation. By restoring their good relationship with him, they would “confirm,” or validate, their love for him. They were not to assume that he would automatically sense their love for him. It needed to be demonstrated.

2:11

overreached by Satan: Or “outwitted (taken advantage of) by Satan.” By the time Paul wrote 1 Corinthians, Satan had corrupted the congregation in Corinth. The congregation had been too lenient, letting a wicked man carry on his immoral practice without regard for the reproach it brought on God’s name. For this, Paul reproved them. (1Co 5:1-5) But now the man had genuinely repented. If the congregation went to the other extreme and refused to forgive the man, Satan would be overreaching the congregation in another way. The congregation would become harsh and merciless, like Satan himself, greatly discouraging the repentant one.

we are not ignorant of his designs: Paul does not just say that “we are aware of his designs.” Rather, he uses a figure of speech called litotes, that is, an understatement made in order to give emphasis by saying that the opposite is not true. (An example of litotes can be found at Ac 21:39, where Tarsus is called “no obscure city,” which means an important city.) Accordingly, some translations render this phrase “we are well aware of his schemes” or “we know his wiles all too well,” which conveys similar emphasis.

designs: Or “intentions; schemes.” The Greek word noʹe·ma used here is derived from the word nous, meaning “mind.” However, here it refers to Satan’s evil schemes, or what he devises. Satan uses all his crafty thinking to stop Christians from serving God. However, the Gospel accounts expose Satan’s strategies, as do earlier Scriptural accounts, such as the book of Job. (Job 1:7-12; Mt 4:3-10; Lu 22:31; Joh 8:44) Later in this letter, Paul writes that “the serpent seduced Eve by its cunning” and that “Satan himself keeps disguising himself as an angel of light.” (2Co 11:3, 14) Therefore, Paul could write, we are not ignorant of his designs. Some have suggested that Paul here uses a subtle play on words, which could be rendered “we are not unmindful of his mind,” that is, his evil way of thinking.

2:13

my spirit felt no relief because of not finding Titus: While in Ephesus, Paul wrote 1 Corinthians. That letter contained much strong counsel. He then sent Titus to Corinth to assist in the collection for the needy brothers in Judea. (2Co 8:1-6) Paul had hoped to meet up later with Titus in Troas, but not finding him there, Paul said: “My spirit felt no relief.” Perhaps Paul was disappointed at being unable to learn from Titus how the Corinthians reacted to his strong letter. Paul openly shared his emotions with the Corinthian Christians, showing how deeply he cared for them. He then “departed for Macedonia,” where Titus met him with good news. To Paul’s great relief and joy, the congregation had reacted favorably to the apostle’s counsel.​—2Co 7:5-7; see study note on 2Co 7:5.

2:14

leads us in a triumphal procession: The Greek word thri·am·beuʹo, meaning “to lead in a triumphal procession,” occurs only two times in the Scriptures, each time in a somewhat different illustrative setting. (2Co 2:14; Col 2:15) A Roman triumphal procession was an official parade held to thank the deities and to glorify a victorious general. Triumphal processions were portrayed in sculptures and paintings and on coins. They were also illustrated in literary and theatrical works. A representation of the June 71 C.E. triumph can be seen on the relief panels of the Arch of Titus in Rome. These panels depict Roman soldiers carrying sacred vessels taken from the ruined temple in Jerusalem.

spreads the fragrance: Or “makes the fragrance perceptible.” This part of the metaphor is probably drawn from the practice of burning incense along the way of a victory procession, or triumph. Paul likens the spreading of the knowledge about God to the spreading of a fragrance.

2:15

a sweet fragrance of Christ: The Greek word here rendered “sweet fragrance” is eu·o·diʹa. This term is also used at Eph 5:2 and Php 4:18, where, combined with the Greek word o·smeʹ (meaning “odor; smell”), it is rendered “sweet fragrance.” In the Septuagint, these two words are often used to render the Hebrew expression for “a pleasing aroma” in connection with sacrifices to God. (Ge 8:21; Ex 29:18) In this verse and the preceding one, Paul talks more about the triumphal procession, comparing its incense to the sweet fragrance of Christ. This “fragrance” elicits different reactions, depending on whether a person accepts the Christian message or rejects it.

2:16

an odor: Or “a fragrance.” The Greek word o·smeʹ occurs twice in this verse, once in the expression “an odor of death” and once in the expression “a fragrance of life.” The Greek term may refer to a pleasant odor, or scent (Joh 12:3; 2Co 2:14, 16; Eph 5:2; Php 4:18), or to an unpleasant one. At Isa 34:3 in the Septuagint, it refers to “the stench of . . . carcasses.” Here at 2Co 2:16, the figurative odor is the same in both occurrences; it represents the message proclaimed by Jesus’ disciples. In a literal triumphal procession, captives would be paraded in front of the crowd and then executed at the end of the procession. To them, the fragrance would be “an odor of death.” In Paul’s illustration, what made this odor pleasant or unpleasant was the reaction of individuals to the message. The message was “a fragrance of life” to those receiving it appreciatively, but it was “an odor of death” to those rejecting it.

for these things: That is, for this kind of ministry that Paul has described in the preceding verses. Thus, Paul asks who is adequately qualified to act as a true minister of God and to spread the fragrance of the knowledge of Him everywhere.

2:17

We are, for we are not: This is in answer to the question found at the end of verse 16. Paul is not presumptuous when stating that he and his fellow workers are qualified for such a ministry. Rather, he clearly shows that they speak as sent from God, that is, they recognize that they are fully dependent on God in order to be qualified. Also, their ministry is conducted in all sincerity, that is, with pure motives.​—2Co 3:4-6.

for we are not peddlers of the word of God: Or “for we are not commercializing [or, “not making profit from”] God’s message.” In contrast with false teachers, Paul, the apostles, and their associates had good motives when they preached the pure message of God. The Greek verb rendered “to be a peddler” (ka·pe·leuʹo) was initially used to refer to someone engaging in retail business or an innkeeper, but it gradually included the idea of being deceptive and having greedy motives. A Greek word related to the one used here appears in the Septuagint at Isa 1:22 in the phrase “your wine merchants [“taverners”] mix the wine with water.” In the Greco-Roman world, wine was generally diluted with water before consumption. In order to make more money, some would increase the amount of water used to dilute the wine. Some scholars have therefore suggested that Paul was alluding to such dishonest wine dealers. The same metaphor was used in Greek literature to describe the activity of itinerant philosophers who peddled their teaching for money. When Paul spoke about many men who were “peddlers” of God’s word, he apparently had in mind false ministers who added human philosophies, traditions, and false religious ideas to Jehovah’s Word. As a result, they figuratively watered down God’s word, spoiling its fragrance and taste and weakening its power to impart joy.​—Ps 104:15; see study note on 2Co 4:2.

2 CORINTHIANS

Study Notes​—Chapter 3

3:1

letters of recommendation: In the first century C.E., people relied on letters from a credible source to introduce a stranger and to authenticate his or her identity or authority. (Ac 18:27; see study note on Ro 16:1.) Letters of this kind were common, and standard formulas for compiling them could be found in guides to letter writing. (Ac 28:21) At 2Co 3:1, Paul’s point is that he did not need such letters to or from the Corinthians to prove that he was a minister. He had helped them to become Christians and could therefore say: “You yourselves are our letter.”​—2Co 3:2.

3:2

You yourselves are our letter: This is Paul’s answer to the question he raises in the preceding verse. The implied answer is, “No, we do not need any written certificate authorizing us to be God’s ministers. You are our living letter of recommendation.” The Christian congregation in Corinth was evidence that Paul was a minister of God.

inscribed on our hearts: Paul carried the members of the congregation along with him in his affections. He had trained them to be public witnesses of God and Christ, so they were a letter on open display, known and being read by all mankind.

3:3

a letter of Christ written by us as ministers: Jesus Christ selected Paul to be “a chosen vessel” and “to bear [Christ’s] name to the [non-Jewish] nations” (Ac 9:15), and he used Paul as his minister in writing such a letter of recommendation. Every Sabbath, Paul preached in Corinth to win over both Jews and Greeks. (Ac 18:4-11) Paul could not have written such a letter on his own initiative, for Jesus had told his disciples: “Apart from me you can do nothing at all.”​—Joh 15:5.

on fleshly tablets, on hearts: Or “on tablets, on hearts of flesh” or “on tablets of human hearts.” The Law of Moses was written on stone tablets. (Ex 31:18; 34:1) In this context, the Law covenant is contrasted with the new covenant that was promised in Jeremiah’s prophecy, where Jehovah declares: “I will put my law within them, and in their heart I will write it.” (Jer 31:31-33) Ezekiel prophesied about the releasing of God’s people from Babylonian captivity, describing how Jehovah would remove “the heart of stone,” that is, the unresponsive heart, and give them “a heart of flesh,” that is, a soft, pliable, obedient heart, one sensitive to God’s guidance.​—Eze 11:19; 36:26.

3:5

our being adequately qualified comes from God: In this context, the Greek words rendered “adequately qualified” have the basic meaning “enough; sufficient; fit.” When used with reference to people, these terms may mean “competent; able; worthy.” (Lu 22:38; Ac 17:9; 2Co 2:16; 3:6) The whole phrase could be rendered: “It is God who causes us to be able to do this work.” One of these Greek terms is found at Ex 4:10 in the Septuagint, which relates how Moses felt inadequate to appear before Pharaoh. According to the Hebrew text, Moses said: “I have never been a fluent speaker [lit., “a man of words”].” However, the Septuagint translates this phrase “I am not adequately qualified.” Nevertheless, Jehovah qualified Moses for the commission. (Ex 4:11, 12) In a similar manner, Christian ministers are qualified by means of “the spirit of a living God.”​—2Co 3:3.

3:6

ministers: Or “servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) Here Paul speaks of himself, Timothy, and all spirit-anointed Christians as “ministers of a new covenant.” (2Co 1:1) This means that among other things, they were serving its interests by preaching and teaching the good news in order to help others to come into the new covenant or to receive its benefits.​—See study note on Ro 11:13.

a new covenant: Through the prophet Jeremiah, Jehovah foretold “a new covenant” that would be different from the Law covenant. (Jer 31:31-34) The Law covenant was between Jehovah and natural Israel; the new covenant is between Jehovah and spiritual Israel. Moses was the mediator of the Law covenant; Jesus is the Mediator of the new covenant. (Ro 2:28, 29; Ga 6:15, 16; Heb 8:6, 10; 12:22-24) The Law covenant was validated by animal blood; the new covenant was validated by the shed blood of Jesus, as Jesus pointed out when he mentioned “the new covenant” on the night before his death, Nisan 14, 33 C.E.​—Lu 22:20 and study note; 1Co 11:25.

not of a written code: Spirit-anointed Christians are not ministers of the Law covenant, some of which was written on tablets and later copied on scrolls. Rather, the new covenant is one of spirit, that is, God’s spirit. The written code condemned the Israelites to death, but ministers of the new covenant are led by God’s spirit to everlasting life. That spirit enables them to keep integrity and to cultivate the qualities needed to gain their eternal reward.​—2Co 1:21, 22; Eph 1:13, 14; Tit 3:4-7.

3:7

the code that administers death: This expression refers to the Mosaic Law. The Law made transgression, or sin, manifest. (Ga 3:19) Therefore, it could be said that it “condemns to death.” (2Co 3:6; Ga 3:10) The Law covenant foreshadowed the new covenant that was foretold by Jeremiah (Jer 31:31-33) and that Paul calls “the administering of the spirit” (2Co 3:8). The new covenant is superior to the Law covenant because those who are in the new covenant are followers of the Chief Agent of life, Jesus Christ. So the new covenant brings, not death, but life.​—Ac 3:15.

with such glory: In this passage (2Co 3:7-18), Paul discusses the superior glory of the new covenant compared with the glory of the old covenant. This is the theme of this part of his discussion, as is evident by the fact that in these verses, he uses Greek words that refer to “glory” or “to be glorious” 13 times. The Greek noun rendered “glory” originally meant “opinion; reputation,” but in the Christian Greek Scriptures, it came to mean “glory; splendor; grandeur.”

3:9

the code administering condemnation: Here again Paul refers to the Mosaic Law, which “condemns to death.” (2Co 3:6; see study note on 2Co 3:7.) Paul refers to the new covenant as the administering of righteousness. Spirit-anointed Christians who are in the new covenant shine with a spiritual glory that is far greater than the literal glory that accompanied the giving of the Mosaic Law. They do this by reflecting God’s qualities. The new covenant provides “forgiveness of sins” and “a royal priesthood” for the blessing of all mankind, so its benefits far exceed those of the Law covenant, which could not bring righteousness.​—Mt 26:28; Ac 5:31; 1Pe 2:9.

3:13

he would put a veil over his face: Paul explains that Moses wore a veil because of the fleshly thinking and the bad heart condition of the Israelites. (2Co 3:7, 14) The Israelites were God’s chosen people, and Jehovah wanted them to draw close to him. (Ex 19:4-6) Yet, unlike Moses, who spoke with Jehovah “face-to-face” (Ex 33:11), they were reluctant to gaze intently on what was merely a reflection of God’s glory. Instead of turning their hearts and minds toward Jehovah in loving devotion, they figuratively turned away from him.

sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

3:14

their minds were dulled: Because the Israelites at Mount Sinai did not have their hearts fully turned to Jehovah, “their minds,” or mental powers, “were dulled,” or lit., “were hardened.” The same was true of the Jews who continued to observe the Law after God, through Jesus, abolished it. They did not see that the Law pointed to Jesus. (Col 2:17) Paul uses the term veil figuratively in the sense of something that prevents people from seeing, or understanding. It was only by means of Christ, that is, only by recognizing him as the Messiah and exercising faith in him, that this veil could be taken away so that they could get a clear understanding of God’s purposes.​—Lu 2:32.

when the old covenant is read: Paul is speaking of the Law covenant recorded in the books of Exodus through Deuteronomy, which make up only part of the Hebrew Scriptures. He calls it “the old covenant” because it was replaced by “a new covenant” and was canceled on the basis of Jesus’ death on the torture stake.​—Jer 31:31-34; Heb 8:13; Col 2:14; see study notes on Ac 13:15; 15:21.

3:15

a veil lies upon their hearts: The Jews rejected the good news that Jesus preached. As a result, when the Law was read, they did not perceive that it was leading them to Christ. Even though they read the inspired Scriptures, they had neither a proper heart attitude nor a spirit of faith and humility. The only way for them to have “the veil . . . taken away” would be to turn to Jehovah in humility and sincerity, in wholehearted submission and devotion, recognizing that a new covenant had been made operative.​—2Co 3:16.

3:16

when one turns to Jehovah: In this passage (2Co 3:7-18), Paul is discussing the excelling glory of the new covenant as compared with the Law covenant made with Israel through Moses as mediator. Paul is alluding to what is described at Ex 34:34. The Greek verb at 2Co 3:16 rendered “turns” means “to return; to turn back (around)” in a literal sense. (Ac 15:36) When used in a spiritual sense, it may denote turning or returning to God from a wrong way. (Ac 3:19; 14:15; 15:19; 26:18, 20) In this context, turning to Jehovah involves turning to him in humility and sincerity, in wholehearted submission and devotion, recognizing that a new covenant is in force. Since 2Co 3:14 shows that the symbolic veil is taken away “only by means of Christ,” turning to Jehovah would also include recognizing the role of Jesus Christ as Mediator of the new covenant.​—See App. C3 introduction; 2Co 3:16.

3:17

Jehovah is the Spirit: This statement is similar to what Jesus said, as recorded at Joh 4:24: “God is a Spirit.” The Greek word pneuʹma is used here in the sense of a spirit person, or being.​—See Glossary, “Spirit”; and study note on Joh 4:24; see also App. C3 introduction; 2Co 3:17.

where the spirit of Jehovah is, there is freedom: Paul here directs his fellow believers to the Source of true freedom, the Creator of all things, the only One who enjoys absolute and unlimited freedom. To enjoy true freedom, a person “turns to Jehovah,” that is, comes into a personal relationship with him. (2Co 3:16) The freedom that is associated with “the spirit of Jehovah” is more than liberation from physical slavery. “The spirit of Jehovah” brings liberation from enslavement to sin and death, as well as from slavery to false worship and its practices. (Ro 6:23; 8:2) God’s holy spirit also promotes true freedom by producing within Christians the qualities that are essential to freedom.​—Ga 5:22, 23.

the spirit of Jehovah: That is, Jehovah’s active force. (See study note on Ac 5:9.) The reasons why the New World Translation uses the divine name in the main text are explained in App. C1 and C3 introduction; 2Co 3:17.

3:18

reflect like mirrors: Ancient hand mirrors were made of such metals as bronze or copper, and many were highly polished so as to have good reflecting surfaces. Like mirrors, spirit-anointed Christians reflect God’s glory that shines on them from Jesus Christ. They are “transformed into the same image” conveyed by Jehovah’s Son. (2Co 4:6; Eph 5:1) Through holy spirit and the Scriptures, God creates in them “the new personality,” a reflection of his own qualities.​—Eph 4:24; Col 3:10.

the glory of Jehovah: The Greek word here rendered “glory” (doʹxa) originally meant “opinion; reputation,” but as used in the Christian Greek Scriptures, it came to mean “glory; splendor; grandeur.” The corresponding Hebrew term (ka·vohdhʹ) has the basic sense of “heaviness” and may refer to anything that makes a person or a thing seem weighty, or impressive. So God’s glory may refer to an impressive evidence of his almighty power. In the Bible, the Hebrew term for “glory” occurs along with the Tetragrammaton more than 30 times. Some examples are found at Ex 16:7; Le 9:6; Nu 14:10; 1Ki 8:11; 2Ch 5:14; Ps 104:31; Isa 35:2; Eze 1:28; Hab 2:14.​—See App. C3 introduction; 2Co 3:18.

from one degree of glory to another: Lit., “from glory to glory.” Spirit-anointed Christians reflect more and more of Jehovah’s glory as they make spiritual progress. They are transformed into God’s image that is reflected by his Son, “the Christ, who is the image of God.” (2Co 4:4) It is worth noting that the Greek verb rendered “transformed” (me·ta·mor·phoʹo) is also used by Paul in his letter to the Romans.​—See study note on Ro 12:2.

by Jehovah the Spirit: This rendering is in agreement with the first part of 2Co 3:17, where it says that “Jehovah is the Spirit.” (See study note.) However, it is also possible to render this phrase “by the spirit of Jehovah.” Grammatically, either rendering is correct.​—See App. C3 introduction; 2Co 3:18.

2 CORINTHIANS

Study Notes​—Chapter 4

4:1

this ministry: That is, the ministry performed by the “ministers of a new covenant” mentioned at 2Co 3:6. (See study note.) By means of this ministry, which Paul calls a “treasure,” the truth is made manifest.​—2Co 4:2, 7.

we do not give up: Or “we do not lose heart (get discouraged).” In this context, the expression indicates that Paul and his companions refused to allow themselves to grow weary and lose enthusiasm in carrying out their “ministry.”

4:2

adulterating the word of God: In the Christian Greek Scriptures, this is the only occurrence of the Greek verb rendered “adulterating.” However, a related noun is rendered “deceit” at Ro 1:29 and 1Th 2:3 and “trickery” at 2Co 12:16. The basic idea of the phrase “adulterating the word of God” is that of corrupting, distorting, or falsifying God’s message. It may also include the idea of mixing God’s message with something that is foreign or inferior, such as human philosophies or personal ideas. Paul would not adulterate the word of God by mixing the pure truth of God’s word with the beliefs of those Jews and Greeks whom he was teaching, just to make it more palatable to them. He refused to water the truth down in order to make it more acceptable to a world whose wisdom was foolishness to God.​—1Co 1:21; see study note on 2Co 2:17.

4:4

the god of this system of things: Satan is “the god” referred to here. This is clearly indicated later in the verse where it says that he “has blinded the minds of the unbelievers.” Jesus called Satan “the ruler of this world” and said that he would be “cast out.” (Joh 12:31) Jesus’ statement and the fact that Satan is called “the god of this system of things [or, “of this age”]” indicates that his position is temporary.​—Compare Re 12:12.

this system of things: The basic meaning of the Greek word ai·onʹ is “age.” It can refer to a state of affairs or to features that distinguish a certain period of time, epoch, or age. (See Glossary, “System(s) of things.”) Since “this system of things” is Satan’s dominion, he has molded it and given it certain features and a distinctive spirit.​—Eph 2:1, 2.

minds: Or “mental powers.” The Greek word noʹe·ma is rendered “minds” at 2Co 3:14; 11:3, “thought” at 2Co 10:5, and “mental powers [or, “minds; thoughts,” ftn.]” at Php 4:7.​—See study note on 2Co 2:11.

the glorious good news about the Christ: The good news can truly be termed “glorious” in view of its content. This message describes the marvelous development of God’s sacred secret in connection with Christ (Col 1:27), the role of his corulers in the Kingdom (1Th 2:12; Re 1:6), as well as the wonderful future for all mankind promised by God (Re 21:3, 4). It is also possible to render this Greek phrase “the good news about the glory of the Christ.”

4:6

Let the light shine: Or “The light will shine.” Paul is here alluding to Ge 1:3. Jehovah God is the Source of both physical and spiritual light.

the glorious knowledge of God: As used in the Bible, the original-language verbs for “to know” and the corresponding nouns for “knowledge” often refer to more than simply knowing facts or having information. They may also convey the idea of knowing someone personally, acknowledging his position, and obeying him. (See study note on Joh 17:3.) In the context of 2Co 4:6, the “knowledge of God” is connected with the spiritual light that God gives his servants by means of Christ. The knowledge of God can be called “glorious” because it involves God’s glorious personality and qualities. The Greek expression rendered “the glorious knowledge of God” can also be rendered “the knowledge of the glory of God,” emphasizing that God’s glory is the focus of this knowledge. A similar expression appears at Hab 2:14, where it says: “The earth will be filled with the knowledge of the glory of Jehovah.”

by the face of Christ: Or “reflected in the face of Christ.” Paul’s use of “face” here relates to the idea mentioned at 2Co 3:7, 12, 13 concerning the glory that Moses’ face reflected.

4:7

treasure in earthen vessels: Or “treasure in jars of clay.” The Scriptures often compare humans to earthen jars. (Job 10:9; Ps 31:12) In Paul’s day, there were mounds of broken vessels near ancient harbors or market areas. These vessels had been used to transport food or liquids​—wine, grain, oil​—and even silver and gold coins. Often, the vessels broke or were discarded once the more valuable contents had been delivered. Although the clay vessels were inexpensive, they were useful in getting valuable goods to their destinations. Such vessels were also used to preserve important items. (Jer 32:13-15) One example is the Dead Sea Scrolls, which were preserved in jars in the Qumran area. The “treasure” referred to in Paul’s illustration is the God-given commission, or ministry, to preach the life-giving message of God’s Kingdom. (Mt 13:44; 2Co 4:1, 2, 5) The earthen vessels are the frail humans to whom Jehovah has entrusted this treasure. Although they are ordinary people whose imperfect bodies have limitations, God uses them to get the “treasure” to its destination.

the power beyond what is normal: Paul here uses the Greek word hy·per·bo·leʹ to describe power that is “beyond what is normal,” the extraordinary power that only God can give.​—See study note on 2Co 12:7.

4:10

the death-dealing treatment that Jesus suffered: Or “the putting of Jesus to death.” Paul is saying that he and his associates were constantly exposed to the dangers of being put to death and to the type of suffering that Jesus experienced.

4:11

being brought face-to-face with death: Or “being given over to death.” In this context, the expression denotes “being in constant danger of death,” or “constantly exposed to the threat of death.” The Greek verb used in this expression, often rendered “to hand over,” is the same verb used several times to describe how Jesus was “handed over” to the Jewish authorities.​—Mt 20:18; 26:2; Mr 10:33; Lu 18:32.

4:13

I exercised faith: An image of a manuscript page showing the passage starting with this expression at 2Co 4:13 and ending at 2Co 5:1 can be seen in App. A3. (The actual manuscript page contains 2Co 4:13–5:4.) This papyrus manuscript is designated P⁴⁶ and is often dated to about 200 C.E. It is the oldest known manuscript collection of Paul’s letters. This collection contains nine of his letters, including nearly all of 1 and 2 Corinthians. This early date assigned to the codex would mean that it was written only about 150 years after Paul originally penned his letters.

I exercised faith, therefore I spoke: Paul is here quoting from Ps 116:10 according to the Septuagint (115:1, LXX).

4:16

the man we are outside: Here Paul refers to the Christian’s physical body, which is wasting away. This physical deterioration may refer to weakness caused by disease, disabilities, and old age, as well as by mistreatment or other hardships.

the man we are inside is being renewed: Paul highlights that even when the outer man is “wasting away,” Jehovah constantly renews, or gives fresh spiritual strength to, his servants from day to day. (Ps 92:12-14) “The man we are inside” refers to our inner spiritual nature, character, and strength. The phrase is related to “the new personality” that Christians put on. (Col 3:9, 10) Paul encourages Christians to focus their attention on “the things unseen,” God’s grand promise of a future reward.​—See study note on 2Co 4:18.

4:17

tribulation: The Greek word used here, thliʹpsis, can in this context also be rendered “trials; sufferings; affliction; troubles.”​—See study note on 2Co 1:4.

4:18

we keep our eyes, not on the things seen, but on the things unseen: The Christians in Corinth were carrying out their ministry under much hardship. (2Co 4:8, 9, 16) So Paul encourages the Corinthians not to allow such problems and persecutions (things seen) to cloud their view of the glorious reward set before them (things unseen). The expression “keep our eyes” renders a Greek word (sko·peʹo), which means “to pay careful attention to; to keep thinking about; to fix attention on.” By following Jesus’ example and keeping their eyes fixed on the happy outcome of the Christian course, they could daily renew their resolve to persevere in faithful service.​—Heb 12:1-3.

2 CORINTHIANS

Study Notes​—Chapter 5

5:1

our earthly house, this tent: Here Paul uses a man-made tent as a metaphor for the human body of a spirit-anointed Christian. Like a collapsible tent that is temporary and relatively fragile, the earthly bodies of anointed Christians are mortal, corruptible, and temporary. However, they look forward to “a building from God,” that is, a spiritual body that is everlasting and incorruptible.​—1Co 15:50-53; compare 2Pe 1:13, 14; see study note on 2Co 5:4.

torn down: Or “dissolved.” In connection with Paul’s illustration of the human body as a man-made tent, the Greek term ka·ta·lyʹo can also be rendered “dismantled; taken down.”

5:2

house: Or “dwelling.” The Greek word oi·ke·teʹri·on occurs only here and at Jude 6, where it is rendered “dwelling place.”

the one for us from heaven: Or “our dwelling that is from heaven; our heavenly dwelling.”​—See study note on 2Co 5:1.

5:3

we will not be found naked: Paul knew that he and other anointed Christians who died prior to Christ’s presence would, for a time, be “naked,” or unclothed, in death. They would live neither a life in the flesh nor a life in the spirit but would be asleep in the Grave. However, if they had been faithful when they lived on earth, they would not remain “naked” in death. Rather, they were guaranteed a future resurrection; they would “put on” a spiritual body to make their “home with the Lord.”​—2Co 5:1-8; see study note on 2Co 5:4.

5:4

we want to put the other on: Paul and other anointed Christians were “earnestly desiring” to be resurrected to heaven as immortal spirit creatures. (2Co 5:2) They had a strong God-given hope of heavenly life, but that did not mean that they wanted to die. Speaking of their earthly body as a tent, Paul said that they did not want to put this one off. (See study note on 2Co 5:1.) That is, they were not eager to die just to avoid earthly infirmities as well as the responsibilities and hardships that were associated with their ministry. (See study note on 2Co 5:3.) Paul’s words “we want to put the other on” express the desire that anointed Christians have for life in heaven. They are eager, along with Christ Jesus, to serve Jehovah forever.​—1Co 15:42-44, 53, 54; Php 1:20-24; 2Pe 1:4; 1Jo 3:2, 3; Re 20:6.

5:5

a token of what is to come: Or “a down payment; a guarantee (pledge) of what is to come.”​—See study note on 2Co 1:22.

5:7

walking by faith, not by sight: In the Bible, “to walk” is often used figuratively, meaning “to live; to act; to follow a certain life course.” So “walking by faith” refers to pursuing a life course that is governed by faith and trust in God and in what he has revealed. It is here contrasted with “walking . . . by sight,” that is, pursuing a life course guided by what can be seen or by outward appearance. In this context, Paul had in mind spirit-anointed Christians. They could not see their heavenly reward with the physical eyes, but their faith was well-founded. All Christians should let their life course be guided by faith.

5:10

the judgment seat of the Christ: At Ro 14:10, Paul referred to “the judgment seat of God.” However, Jehovah judges by means of his Son (Joh 5:22, 27), so it is here called “the judgment seat of the Christ.” In early Christian times, a judgment seat (Greek, beʹma) was usually a raised outdoor platform, accessed by steps. Seated officials could address the crowds and announce their decisions from this platform. (Mt 27:19; Joh 19:13; Ac 12:21; 18:12; 25:6, 10) Paul’s use of the term here might have reminded the Corinthians of the formidable judgment seat in Corinth.​—See Glossary, “Judgment seat,” and Media Gallery, “Judgment Seat in Corinth.”

bad: Or “vile.” The Greek word here rendered “bad,” or “vile,” is phauʹlos. In some contexts, it may convey the idea of “being evil in the sense of moral baseness.” Paul shows that the choice put before humans is to practice either what is good or what is bad, that is, to live by God’s standards or to ignore them.

5:11

the fear of the Lord: In this context, “the Lord” apparently refers to Jesus Christ. In the preceding verse, Paul mentions that “we must all appear before the judgment seat of the Christ.” (See study note on 2Co 5:10.) Isaiah prophesied about Jesus’ role as Judge. (Isa 11:3, 4) “The fear of the Lord” stems from deep love and profound respect for Jehovah, who appointed Jesus as Judge.​—Joh 5:22, 27.

are well-known: Or “have been made manifest.” Paul was convinced that God knew what kind of people he and his associates were. Here Paul hopes that the Corinthians also recognized the motives and conduct of these brothers as being acceptable, or good.

5:12

those who boast over the outward appearance: The Greek verb for “to boast” (kau·khaʹo·mai) is often used in the sense of selfish pride. It is used several times in Paul’s letters to the Corinthians. The Bible shows that no man has grounds for boasting in himself or in his accomplishments. (Jer 9:23, 24) The apostle Paul gives strong counsel to the congregation, showing that there is no room for boasting in anyone but Jehovah God and what he has done for them.​—1Co 1:28, 29, 31; 4:6, 7; 2Co 10:17.

5:13

For if we were out of our mind, it was for God: Paul here uses a Greek verb that literally means “to stand out of oneself; to be beside oneself.” Paul may simply have been referring to the boasts he made later in this letter in order to defend his qualifications as an apostle, which his critics had questioned. (2Co 11:16-18, 23) Although Paul was completely qualified, he felt uncomfortable boasting. He did not boast because of pride. Rather, “it was for God,” in order to defend the truth and protect the congregation from dangerous influences. In truth, Paul was sound in mind, with a balanced view of himself. (Compare Ac 26:24, 25; Ro 12:3.) His soundness of mind greatly benefited those whom he taught, so he could rightly say, it is for you.

5:14

the love the Christ has: Or “the love of the Christ.” The Greek phrase could be understood to mean either “the love Christ shows us” or “the love we show Christ.” Some have suggested that both meanings are possible. The context, though, shows that the emphasis is on the love Christ has shown.​—2Co 5:15.

compels us: This Greek verb literally means “to hold together” and may convey the meaning “to exercise continuous control over someone or something”; “to urge”; “to impel strongly.” The love Christ showed in laying down his life in our behalf is so outstanding that as a Christian’s appreciation grows, his heart is deeply moved. In this manner, Christ’s love controlled Paul. It moved him to reject selfish pursuits and to confine his objectives to serving God and his fellow man inside and outside the congregation.​—Compare study note on 1Co 9:16.

5:16

from a fleshly viewpoint: Or “from a human point of view.” Lit., “according to the flesh.” In this context, the term “flesh” (Greek, sarx) refers broadly to things connected with the limitations of humans, including the way they reason and the things they achieve. (See study notes on Ro 3:20; 8:4.) Paul’s point was that Christians would not evaluate one another on the basis of position, wealth, race, national origin, or other such factors. Since Christ died for all, those fleshly distinctions were irrelevant. It was the spiritual relationship between fellow believers that mattered.​—Mt 12:47-50.

we certainly no longer know him in that way: Any Christian who initially viewed Jesus from a fleshly, or human, perspective​—hoping that he had come to restore the Jews’ earthly kingdom​—abandoned such a viewpoint. (Joh 6:15, 26) Instead, Christians realized that Jesus had given his fleshly body as a ransom and that he was now a life-giving spirit.​—1Co 15:45; 2Co 5:15.

5:17

in union with Christ: Lit., “in Christ.” Each spirit-anointed Christian enjoys a oneness with Jesus Christ. (Joh 17:21; 1Co 12:27) This special relationship comes into existence when Jehovah draws the individual to his Son and begets that individual with holy spirit.​—Joh 3:3-8; 6:44.

he is a new creation: Each anointed Christian is a new creation​—a spirit-begotten son of God with the prospect of sharing with Christ in the heavenly Kingdom. (Ga 4:6, 7) Though new material things have not been created since the end of the sixth creative day (Ge 2:2, 3), new spiritual things have been created.

new things have come into existence: Jesus became God’s initial “new creation” upon being anointed at his baptism as a spirit-begotten son of God with heavenly prospects. Additionally, Jesus and his anointed corulers collectively make up the Christian congregation, which is also a new spiritual creation.​—1Pe 2:9.

5:18

God, who reconciled us to himself: All humans need to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (Ro 5:12) As a result, they are in a state of alienation from God; they are at enmity with God, whose standards do not allow for condoning wrongdoing. (Ro 8:7, 8) The Greek words for “to reconcile” and “reconciliation” basically convey the meaning “change; exchange,” and in this context they refer to changing from a hostile relationship to a friendly, harmonious relationship with God. Paul here shows that God first reconciled “us” (Paul, his associates, and all spirit-anointed Christians) to Himself through Christ, that is, by means of Christ’s ransom sacrifice. Then Paul says that God “gave us the ministry of the reconciliation.”​—See study note on Ro 5:10.

the ministry of the reconciliation: That is, the ministry of helping people to become “reconciled to God through the death of his Son.” (Ro 5:10) This ministry involves an urgent message to help those alienated from God to come into a peaceful relationship with him, to become his friend.​—2Co 5:18-20; for a discussion of the term “ministry” (Greek, di·a·ko·niʹa), see study notes on Ac 11:29; Ro 11:13.

5:19

God was by means of Christ reconciling: Some Bible translations render this phrase “God was in Christ, reconciling.” However, the Greek preposition en, literally meaning “in,” is very broad and must be understood according to context. The preceding verse (2Co 5:18) clearly states that “God . . . reconciled us to himself through [Greek, di·aʹ] Christ.” In harmony with this, en is here properly translated “by means of.”

reconciling a world to himself: The world of mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (See study note on 2Co 5:18.) God is accomplishing this reconciliation by means of Christ, that is, through the atoning sacrifice of Jesus. (Ro 5:10; 2Co 5:21; Col 1:21, 22) Jehovah has appointed those who are in union with Christ to be “ambassadors” to a hostile world and has given them “the ministry of the reconciliation.”​—2Co 5:18, 20.

the message of the reconciliation: Or “the word of the reconciliation.” God’s word, or message, to mankind is described in a number of ways that show the breadth, meaning, and various aspects of its content. Here it is described as “the message of the reconciliation.” It is also referred to as “the word [or “message”] of the Kingdom” (Mt 13:19), “the word of this salvation” (Ac 13:26), “the word of truth” (Eph 1:13), and “the word of righteousness” (Heb 5:13). Here Paul shows gratitude for the privilege of conveying this message of reconciliation, saying that God “entrusted [the message] to us,” that is, to Paul and all spirit-anointed Christians.

5:20

we are ambassadors: Paul is here speaking of himself and his fellow workers as “ambassadors substituting for Christ.” In Bible times, ambassadors and other messengers could be dispatched for several reasons. For example, during periods of hostility, ambassadors were dispatched to see if warfare could be averted or to arrange terms for peace where a state of war prevailed. (Isa 30:1-4; 33:7) In Paul’s day, peoples, cities, or provinces of the Roman Empire would send ambassadors to Rome to reinforce friendship, to receive assistance, or to plead for some cause. The Greek verb for “to be (act as) an ambassador” (pre·sbeuʹo) appears twice in the Christian Greek Scriptures, here and at Eph 6:19, 20, where Paul speaks of himself as an ambassador for the good news. At Lu 14:32 and 19:14, the related noun pre·sbeiʹa is rendered “body of ambassadors.” Both of these words are related to the word pre·sbyʹte·ros, meaning “older man; elder.”​—Mt 16:21; Ac 11:30.

substituting for Christ: Or “instead of Christ; in the name of Christ.” After Christ was resurrected to heaven, his faithful followers were appointed to act in his place, as “ambassadors substituting for Christ.” They were first sent to the Jews and then to people of the nations, all of whom were alienated from the Supreme Sovereign, Jehovah. These anointed Christians serve as ambassadors to a world not at peace with God. (Joh 14:30; 15:18, 19; Jas 4:4) In Paul’s letter to the Ephesians, written during his first imprisonment in Rome (c. 59-61 C.E.), he described himself as “an ambassador in chains.”​—Eph 6:20.

5:21

The one who did not know sin: That is, Jesus, who never sinned. However, Jehovah made him to be sin for us, that is, for our sake. Jehovah arranged for Jesus to die as a sin offering to pay the penalty for mankind’s sin. (Compare Le 16:21; Isa 53:12; Ga 3:13; Heb 9:28.) The phrase “made to be sin for us” could also be rendered “made to be a sin offering for us.” Regarding Jesus, the apostle John says: “He is a propitiatory sacrifice [or, “an atoning sacrifice; a means of appeasement”] for our sins, yet not for ours only but also for the whole world’s.” (1Jo 2:2) While the Israelites had a limited means of approach to God through their animal sacrifices, Christians have a superior basis for approaching God, the sacrifice of Jesus Christ.​—Joh 14:6; 1Pe 3:18.

so that by means of him we might become God’s righteousness: That is, by means of Jesus, we may attain a righteous, or approved, standing before God. Paul may have had in mind Isaiah’s prophecy regarding Jehovah’s Messianic servant, who is said to “bring a righteous standing to many people.”​—Isa 53:11.

2 CORINTHIANS

Study Notes​—Chapter 6

6:1

Working together with him: That is, with God, as shown by the context of 2Co 5:20, where Paul’s work is described “as though God were making an appeal through us.” The Greek verb rendered “making an appeal” (pa·ra·ka·leʹo) in that verse is used in the context of humans working with God. The same verb appears here at 2Co 6:1 in the phrase “we . . . urge [or, “appeal to; entreat”] you.” This further supports the idea that God is a fellow worker of true Christian ministers, including Paul and his companions.​—See study note on 1Co 3:9.

undeserved kindness: See Glossary.

and miss its purpose: The Greek expression rendered “and miss its purpose” includes a word that literally means “empty.” That word has also been rendered “in vain; for nothing.” The context shows that anointed Christians received God’s undeserved kindness and were privileged to carry out “the ministry of the reconciliation,” serving as “ambassadors substituting for Christ.” (2Co 5:18-20) If those Christians failed to fulfill that ministry and to keep seeking God’s favor during the “acceptable time” and “the day of salvation,” they would miss the purpose of God’s undeserved kindness.​—2Co 6:2.

6:2

For he says: “In an acceptable time I heard you”: Paul is quoting from the prophecy at Isa 49:8. This statement was apparently made to Isaiah, who represented the nation of Israel and personified that nation as a “servant.” (Isa 49:3) This was a restoration prophecy that had its first fulfillment when Israel was liberated from Babylon. However, Isaiah says that this “servant” of Jehovah would be given as “a covenant for the people” (Isa 49:8) and as “a light of nations, so that [God’s] salvation may reach the ends of the earth” (Isa 49:6). This marks the prophecy as Messianic, applying also to Christ Jesus as God’s “servant.” (Compare Isa 42:1-4, 6, 7 with Mt 12:18-21.) The “time of favor” was when Jehovah would answer and help his servant. Accordingly, during Jesus’ earthly life, he “offered up supplications and also petitions . . . to the One who was able to save him out of death, and he was favorably heard for his godly fear.” (Heb 5:7-9; compare Lu 22:41-44; 23:46; Joh 12:27, 28; 17:1-5.) It was, therefore, “a day of salvation” and “an acceptable time [or, “a time of favor”]” for God’s own Son, the foretold “servant.”​—Compare study note on Lu 4:19.

Look! Now is the especially acceptable time. Look! Now is the day of salvation: The prophecy at Isa 49:8 that Paul quotes is both a restoration prophecy and a Messianic prophecy. While the fulfillment of this prophecy involved Jesus Christ, Paul quoted from this prophecy to indicate that it also applied to Christians. Paul urged them “not to accept the undeserved kindness of God and miss its purpose.” (2Co 6:1) Those Christians had become the spiritual “Israel of God” from Pentecost 33 C.E. onward. (Ga 6:16) However, they needed to prove worthy of God’s undeserved kindness so that the “acceptable time,” or time of favor, might be “the day of salvation” for them.

6:4

we recommend ourselves as God’s ministers: In his letters to the Christians in Corinth, Paul has already referred to himself and his fellow workers as “ministers.” (See study notes on 1Co 3:5; 2Co 3:6.) In this context, the Greek verb rendered “we recommend ourselves” conveys the idea “we prove (show) ourselves to be.” Some men associated with the congregation in Corinth were not proving worthy of God’s undeserved kindness. (2Co 6:1, 3) So Paul and his associates recommended, or defended, themselves as God’s ministers “in every way.”

6:7

in the right hand and in the left: It seems likely that Paul here employs imagery based on the way that a soldier used his weapons. A soldier usually held his sword, a weapon of offense, in his right hand and carried his shield, for his defense, in his left. Paul used these weapons of righteousness, including God’s word, to advance the cause of truth and to defend pure worship from attack. (2Co 10:4, 5; Eph 6:16, 17; Heb 4:12) Unlike his enemies, Paul did not resort to abuse of power, deception, slander, or trickery to further his aims. (2Co 1:24; 10:9; 11:3, 13-15; 12:16, 17) Rather, he endeavored to use only means that were righteous, or just, in God’s eyes. (See Glossary, “Righteousness.”) Paul wanted all Christian ministers to be fully equipped for their vital work.

6:9

dying: Or “considered worthy of death.” During their ministry, Paul and his coworkers faced many trials that constantly brought them close to death. (Ac 14:19; 1Co 15:30, 31; 2Co 1:8; 4:11; 11:23-27) Still, they could exclaim yet look! we live. Despite all the tribulations and persecution they experienced, they were preserved alive.

6:11

We have opened our mouth to speak to you: Or “we have spoken openly to you.” The Greek phrase “our mouth has been open to you” is an idiom meaning “to speak frankly.”

6:12

We are not restricted in our affections for you: Or “You are not cramped for room within us.” The Greek word ste·no·kho·reʹo·mai, used twice in this verse, literally means “to put in a narrow place.” One lexicon explains the meaning of this phrase regarding the Corinthian Christians: “They are not boxed off in a narrow area of Paul’s affection.” Paul is, in effect, saying that there are no limits to the affection that he feels for the Corinthian Christians.

tender affections: The Greek term used here, splagkhʹnon, refers in a literal sense to the inward parts of the body. At Ac 1:18, it is rendered “insides [intestines].” In this context (2Co 6:12), the word refers to deeply felt, intense emotions. It is one of the strongest words in Greek for the feeling of compassion.

6:13

you too open your hearts wide: Or “you too widen out.” The Greek verb used here literally means “to make broad; to enlarge.” (Mt 23:5) Paul is using the word figuratively with regard to showing warm affection. One reference work comments that the expression describes showing “generous, expansive affection.”

6:14

Do not become unevenly yoked: This illustration is based on a principle of agricultural life. A farmer does not yoke together, or join together, two animals that are very different in size or strength to work in the fields. If he did, the weaker animal would have to struggle to keep up the pace, and the stronger animal would have a greater burden to bear. Paul likely had in mind De 22:10, where the Mosaic Law forbade the Israelites to plow with a bull and a donkey yoked together. He used this principle of farming to illustrate how spiritually detrimental it would be for Christians to form alliances with individuals who were no part of the Christian congregation. For example, if a Christian married an unbeliever, the two would be unevenly yoked. In spiritual matters, they would not be united in thought and action.

unevenly yoked: The Greek word rendered “unevenly yoked” (he·te·ro·zy·geʹo), used only here in the Christian Greek Scriptures, literally means “to be differently yoked (joined together).” The related verb syn·zeuʹgny·mi is used at Mt 19:6 and Mr 10:9 in the phrase “what God has yoked [or, “joined”] together.” Both these verbs are related to the Greek word for “yoke,” zy·gosʹ.

6:15

harmony: Or “agreement.” The Greek word used here, sym·phoʹne·sis, literally means “a sounding together.” In a literal sense, it may have reference to the harmony produced by musical instruments. One lexicon defines this word as “a state of shared interests.” The intended answer to the first rhetorical question posed in this verse is: “There is, of course, absolutely no harmony, or agreement, between Christ and Satan.”

Belial: This term, found only here in the Christian Greek Scriptures, is used as a designation for Satan. Greek manuscripts use the spelling Be·liʹar, which is reflected in some translations. However, the Greek term corresponds to a Hebrew term, beli·yaʹʽal, which means “good-for-nothing; worthless.” It is applied to ideas, words, and counsel (De 15:9, where the expression is rendered “evil”; Ps 101:3; Na 1:11) and to “dreadful” circumstances (Ps 41:8). It is most frequently applied to worthless men of the lowest sort​—for example, those who would induce Jehovah’s people to worship other gods. (De 13:13) This expression is also used in a number of other verses to describe wicked men. (Jg 19:22-27; 20:13; 1Sa 25:17, 25; 2Sa 20:1; 22:5; 1Ki 21:10, 13) In the first century C.E., Belial was used as a descriptive name for Satan. The Syriac Peshitta reads “Satan” here at 2Co 6:15. Paul usually calls the adversary of God by the name Satan (Ro 16:20; 2Co 2:11) but also uses the designations “the Devil” (Eph 6:11; 1Ti 3:6), “the wicked one” (2Th 3:3), and “the god of this system of things” (2Co 4:4).

what does a believer share in common with an unbeliever?: Or “what share does a believer have with an unbeliever?” The Greek word me·risʹ, meaning “share; portion,” is used in a similar sense at Ac 8:21, where it is rendered “part.”

a believer: Or “a faithful person.” The Greek word pi·stosʹ can describe someone who shows trust, or faith, in someone or something, that is, a believing person. On the other hand, the same word can also describe a person whom others find to be trustworthy, faithful, dependable. In some cases, as in this verse, both meanings are possible.

6:16

just as God said: By quoting from or alluding to several texts in the Hebrew Scriptures, Paul shows that God’s attitude toward spiritual cleanness has always been the same. Here in verse 16, Paul is referring to Le 26:11, 12 and Eze 37:27.

6:17

Therefore, get out from among them: In this context (2Co 6:14–7:1), Paul admonishes the Corinthian Christians not to become unevenly yoked with unbelievers and to remain clean. Here in verse 17, he quotes Isa 52:11, a prophetic command to the Jews who returned to Jerusalem from Babylon in 537 B.C.E. Those Jews were carrying with them the sacred utensils that King Nebuchadnezzar had taken from the temple in Jerusalem. Not only did they have to keep themselves clean in an outward ceremonial way but they also had to have clean hearts and rid themselves of all false worship. Likewise, the Corinthian Christians had to avoid the unclean temples of false religion and separate themselves from all unclean acts of idolatry. They had to “cleanse [themselves] of every defilement of flesh and spirit.”​—2Co 7:1.

says Jehovah: In this verse, Paul quotes several phrases from Isa 52:11, where the context makes it clear that Jehovah God is the Source of the message. (Isa 52:4, 5) Paul links the quotes together by using a phrase that occurs hundreds of times in the Septuagint to translate Hebrew phrases for “declares Jehovah,” “says Jehovah,” and “this is what Jehovah says.” Some examples can be found at Isa 1:11; 48:17; 49:18 (quoted at Ro 14:11); 52:4, 5.​—See App. C3 introduction; 2Co 6:17.

and I will take you in: Or “and I will receive [welcome] you.” This phrase is apparently a quote based on the Septuagint wording of Eze 20:34, 41.

6:18

says Jehovah, the Almighty: The statements Paul quotes in this verse are apparently taken from 2Sa 7:14 and Isa 43:6. The phrase “says Jehovah, the Almighty,” seems to be quoted from the Septuagint version of 2Sa 7:8, where the original Hebrew text reads: “This is what Jehovah of armies says.” With quotes from the Hebrew Scriptures, Paul urges Christians to avoid false worship and the use of lifeless, powerless idols. By doing so, they can qualify as “sons and daughters” of “Jehovah, the Almighty.”​—See App. C1 and C2.

the Almighty: The Greek word Pan·to·kraʹtor, here rendered “the Almighty,” could also be translated “the Ruler Over All; the One Who Has All Power.” In this context, Paul urges Christians to avoid false worship and the use of lifeless, powerless idols (2Co 6:16) in order to qualify as children of “the Almighty.” In the Christian Greek Scriptures, this is the first of ten occurrences of the term rendered “the Almighty.” The other nine are found in the book of Revelation.​—Re 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22.

2 CORINTHIANS

Study Notes​—Chapter 7

7:1

let us cleanse ourselves of every defilement: The Greek verb rendered “to cleanse” and related terms (rendered “purifying; cleansing”; “clean”; “pure”) are broad in meaning. These terms can refer to being physically clean (Mt 23:25), ceremonially clean (Lu 2:22; 5:14; Joh 11:55), cleansed from sin (2Pe 1:9), and clean in mind, heart, and conscience (1Ti 1:5; Tit 1:15; Heb 9:14). The verb can also refer to curing disease. (Mt 8:2; 11:5; Mr 1:40-42; Lu 17:14; see study note on Lu 4:27.) Paul uses it here in its broadest sense with regard to being physically, morally, and spiritually clean.

of flesh and spirit: Practices that pollute or damage the physical body may result in defilement of the flesh. Going contrary to the moral values and doctrines taught in the Scriptures defiles the spirit, that is, one’s mental inclination. Together, “flesh and spirit” encompass everything that affects the life of a Christian, physically and morally.

perfecting holiness in the fear of God: In the Christian Greek Scriptures, the words rendered “holy” and “holiness” denote a state of being set aside for Jehovah’s service. The meaning here and in other Bible verses also includes purity in one’s personal conduct. (Mr 6:20; 1Pe 1:15, 16) The form of the Greek word here rendered “perfecting” can convey the idea of progressively bringing something to completion. This indicates that a person does not attain holiness suddenly. Instead, Christians are constantly refined as they strive to come closer to God’s perfect standards. They are motivated by wholesome “fear of God,” one that stems from deep love and profound reverence, or respect, for him.​—Ps 89:7.

7:2

Make room for us in your hearts: Or “Open your hearts to us; Receive us.” The Greek word (kho·reʹo) literally means “to allow (make) room for.” According to one lexicon, it is used here in the figurative sense of “open-heartedness, having a ‘big heart.’”

7:4

freeness of speech: Or “outspokenness; boldness.” The Greek word par·re·siʹa has the basic meaning “boldness in speech.” In effect, Paul is here telling the Corinthians: “I am able to speak to you with great openness (frankness).”​—See study note on Ac 28:31.

7:5

our bodies: Lit., “our flesh.” The Greek word sarx is used here in the sense of physical bodies.

we continued to be afflicted: While in Ephesus, Paul had written his first inspired letter to the Corinthians and had also sent Titus to assist the congregation. Then Paul anxiously waited for Titus to report back to him on the response of the Corinthians but was not able to meet up with Titus immediately. At 2Co 2:12, 13, Paul said that his “spirit felt no relief because of not finding Titus.” (See study note on 2Co 2:13.) Here, at 2Co 7:5, he explains that after he journeyed to Macedonia, his state of anxiety was heightened by intense opposition to his ministry. There were fights on the outside, severe persecution that imperiled life itself. (2Co 1:8) Moreover, there were fears within, that is, worries about the congregations, such as the one in Corinth. When Titus finally arrived and told Paul about the Corinthians’ positive response to his letter, he and his companions felt both physical and emotional relief.​—2Co 7:6.

7:6

the presence of: Here Paul uses the Greek word pa·rou·siʹa regarding Titus, one of his fellow workers. Although many translations render this term “arrival” or “coming,” the rendering “presence” is supported by the way Paul uses it at Php 2:12, to describe his “presence” in contrast with his “absence.”​—See study note on 1Co 15:23.

7:7

your earnest concern: Lit., “your zeal.” The same Greek word is rendered “zeal” at 2Co 7:11. Some scholars feel that the repeated use of the pronoun “your” emphasizes Paul’s conviction that the Corinthians truly felt a deep longing and earnest concern for him. He felt a like concern for them, and they felt similar sorrow over the grief they had caused. Knowing their feelings brought Paul relief and joy.

7:9

saddened in a godly way: That is, the Christians in Corinth not only felt regret but were saddened into repenting. In his preceding letter, Paul had reproved the congregation for tolerating a man who was committing sexual immorality. (1Co 5:1, 2, 13) As a result of taking the reproof to heart, the congregation as a whole adopted the right attitude and quit condoning his sin. In addition, the immoral man sincerely repented of his sin. (2Co 2:6-8; 7:11) The sadness that these Christians felt was godly in that it moved them to seek God’s forgiveness and to correct their course, bringing it into harmony with God’s will.​—See study note on 2Co 7:10.

7:10

sadness in a godly way . . . the sadness of the world: Here Paul distinguishes between two kinds of sadness. “Sadness in a godly way” produces repentance. It is the result of a person’s seeing wrongdoing as a sin against God. This attitude moves him to seek God’s forgiveness and correct his wrong course. Such was the sadness demonstrated by the Christians in Corinth, keeping them on the road to salvation. (2Co 7:8, 9, 11; see study note on 2Co 7:9.) In contrast, “the sadness of the world” may produce in a person natural regrets at being exposed or at having to face unpleasant consequences. However, the person does not feel genuine sorrow over the sin itself or the damage it does to his relationship with God. Such sadness does not move him to seek God’s forgiveness, and it ultimately “produces death.”

repentance: The Greek word me·taʹnoi·a signifies a change in thinking, attitude, or purpose. In this context, repentance involves a person’s wanting to repair or restore his relationship with God. A sinner who genuinely repents regrets his wrong course and is determined not to repeat his sin. He changes his course of action. Paul here states that such repentance leads to salvation.​—See Glossary.

7:11

pure: Or “chaste; innocent.” The congregation in Corinth acted on the counsel Paul gave in his preceding letter by removing an immoral man from their midst. (1Co 5:1-5, 13; see study note on 2Co 7:9.) Because of that, the congregation could again be in a pure state, innocent of the wrongdoing committed. Still, Paul knew that to maintain such purity, they had to keep on the watch against sexual immorality. Later in this letter, he encourages them to do so.​—2Co 12:20, 21.

7:15

obedience: The Greek word for “obedience” is related to the verb hy·pa·kouʹo, which literally means “to hear under,” that is, to hear (listen) submissively. Jesus set a perfect example of obedience to his Father, and “through the obedience of” him, many were blessed. (Ro 5:19) In this context, the Greek word refers to obedience to God’s chosen representatives. Paul here commends the Christians in Corinth for respectfully obeying the direction given by the visiting elder, Titus.​—2Co 7:13-16.

7:16

I may have confidence in you: Or possibly, “I may be of good courage because of you.” Paul commended the brothers in Corinth for the respectful obedience they showed toward the direction that was given by the visiting elder, Titus. (2Co 7:13-15) Their response also had a positive effect on Paul himself; he rejoiced because he knew that he could “have confidence” in them.

2 CORINTHIANS

Study Notes​—Chapter 8

8:2

made the riches of their generosity abound: Or “made . . . overflow.” Paul seeks to motivate the Christians in Corinth to complete the relief ministry for the needy Christians in Judea. So he tells them about “the congregations of Macedonia,” such as those in Philippi and Thessalonica, that were outstanding examples of generous giving. (2Co 8:1-4; 9:1-7; Ro 15:26; Php 4:14-16) Their cheerful generosity was all the more remarkable, since they themselves were in “deep poverty” and were experiencing a great test under affliction. It is possible that those Christians in Macedonia were being accused of practicing customs considered unlawful for Romans, as happened to Paul himself in Philippi. (Ac 16:20, 21) Some suggest that the test was connected with their poverty. Such tests, or trials, might explain why the Macedonians felt empathy for their Judean brothers, who were suffering similar hardships. (Ac 17:5-9; 1Th 2:14) Therefore, the Macedonian Christians wanted to help them and joyfully gave “beyond their means.”​—2Co 8:3.

8:4

have a share in the relief ministry: Paul uses the Greek noun di·a·ko·niʹa, here rendered “relief ministry.” The word is often used in the Bible to describe humble services performed out of love for others. It is significant that this Greek noun is used for the twofold ministry in which Christians share, the preaching work and the relief work. (See study note on Ac 11:29.) In this verse, Paul refers specifically to bringing relief to fellow Christians who are struck by hardship. (2Co 9:13; see study note on Ro 15:31.) The Macedonian congregations considered it a privilege to share in this relief work. Both aspects of the Christian ministry constitute “sacred service.”​—Ro 12:1, 6-8.

8:9

that although he was rich, he became poor for your sake: To motivate the Corinthians to help those in need, Paul has them contemplate Jesus’ example of self-sacrifice and generosity. Before Jesus came to earth as a man, he was rich in a special sense; he was especially favored and blessed by his Father. (Joh 1:14; Eph 3:8) Yet, he willingly relinquished his favored position. (Joh 1:18; Php 2:5-8) He left his heavenly home to live among imperfect humans who coped daily with poverty, sickness, and death. Additionally, Jesus was born to the wife of a poor carpenter. (See study note on Lu 2:24.) As a man, Jesus led a simple life. (Mt 8:20) Yet, he redeemed the human race. Because of Jesus’ generosity, the Christians in Corinth had become rich in spiritual blessings, including the prospect of a heavenly inheritance. Paul thus urges them to imitate Jesus’ spirit of giving.

8:14

an equalizing: In this context, Paul gives instructions regarding a collection for the needy “holy ones” in Jerusalem and Judea. (2Co 8:4; 9:1) He highlights that the Christians in Corinth, who were better off financially, could contribute from their surplus to offset the material need of their brothers in Judea. Such generosity would result in “an equalizing,” or balancing out, of resources. No one was pressured to give more than he could afford.​—2Co 8:12, 13; 9:7; see the study note on 2Co 8:15.

8:15

Just as it is written: As a Scriptural basis for the principle of “equalizing,” Paul quotes from Ex 16:18, referring to Jehovah’s loving arrangement of providing manna for the Israelites during their wilderness journey. (2Co 8:14; see Glossary, “Manna.”) An Israelite family head either gathered or supervised the gathering of manna for the entire household. Since the manna melted when the sun got hot, he doubtless quickly gathered the approximate supply needed for the household and measured it afterward. He gathered little or much according to the size of the household; yet, the amount collected always proved to be one omer measure (2.2 L; 2 dry qt) per person. (Ex 16:16-18) Paul alluded to this when encouraging the Christians in Corinth to use their material surplus to offset the material need of their brothers in Judea.​—See study note on 2Co 8:14.

8:18

the brother: Paul refers to this unnamed brother by a Greek word rendered “traveling companion.” (2Co 8:19) This word is used in only one other place in the Christian Greek Scriptures, at Ac 19:29, where it occurs in the plural form. There, Aristarchus is named as one of the traveling companions. Aristarchus became Paul’s close associate. Some scholars thus feel that “the brother” mentioned here might be Aristarchus, but there are also other possibilities, such as Tychicus.​—Ac 20:2-4; 27:2; Col 4:7, 10.

8:21

we ‘care for everything honestly’: Paul glorified his ministry by watching closely every feature of his life and conduct. (2Co 6:3) Paul knew that some who associated with the congregation in Corinth criticized and slandered him in order to belittle his authority as an apostle. Paul realized how dangerous such faultfinding could become if money was involved, so he assured the congregation that he was sending Titus and two other trustworthy brothers to handle the contributions. (2Co 8:20, 22) Paul wanted to act honestly not only in the sight of Jehovah but also in the sight of men. Paul here alludes to Pr 3:4 as the Scriptural basis for making such arrangements so that the contributed funds were handled in a way that was above suspicion. He uses wording that according to copies of the Septuagint available today reads: “Provide things honest in the sight of the Lord, and of men [or, people].”​—For the use of the divine name in this verse, see App. C3 introduction; 2Co 8:21.

8:22

our brother: To ensure that the contributed funds were handled in a way that was above suspicion, two reputable, duly appointed brothers were assigned to help Titus in completing the collection. (2Co 8:20, 21; 9:5) Paul did not name either of these brothers. (See study note on 2Co 8:18.) So it is not known who this unnamed brother was, though some have suggested Trophimus and Tychicus as possibilities.​—Ac 20:4.

8:23

apostles of congregations: Paul uses the Greek word for “apostle” (a·poʹsto·los) in its general sense, which can mean “sent one” or “envoy.” (See study note on Joh 13:16.) The brothers he mentions were sent out as representatives of their respective congregations. Similarly, Paul used the Greek word a·poʹsto·los when speaking about Epaphroditus as an “envoy.” (Php 2:25) Such faithful men were not apostles in the sense of being appointed to serve as one of the Twelve, as Matthias was; nor were they apostles in the sense of being chosen by Christ to serve as apostles to the nations, as Paul was.​—See study note on Ac 1:26; see also Ac 9:15; Ro 11:13.

2 CORINTHIANS

Study Notes​—Chapter 9

9:3

I am sending the brothers: See study note on 1Co 16:3.

9:5

not as something extorted: The Greek word here rendered “something extorted” is usually translated “greed” or “greediness.” (Lu 12:15; Ro 1:29; Eph 4:19; 5:3; Col 3:5) Therefore, the Greek expression indicates that Paul and his coworkers did not take up a collection with the wrong motive, in a spirit of greed. Paul did not pressure the Christians in Corinth into contributing to the relief work. He gave them no reason to feel as if someone had exploited them or extorted the funds from them. The giving was to be voluntary, out of a generous and cheerful heart.​—2Co 9:7.

9:6

whoever sows bountifully will also reap bountifully: The expression “bountifully” describes sowing an abundance of material blessings or benefits. Paul encourages the Christians in Corinth to sow bountifully, that is, to show generosity in connection with the relief ministry for the brothers in Jerusalem. (Ro 15:26; 2Co 8:4; 9:1, 7) Those brothers had apparently suffered many hardships, perhaps losing many of their possessions as a result of persecution from the Jews. (1Th 2:14) Paul indicates that the Corinthian Christians would also “reap bountifully,” receiving such blessings as God’s undeserved kindness and favor, as well as the assurance that they too would be cared for in a material way. (2Co 9:8, 10) All the brothers would give glory to God and thank him, either for the privilege of giving or for the assistance that they received.​—2Co 9:11-14.

9:7

has resolved in his heart: In discussing the relief effort to help the needy Christians in Judea, Paul was confident that the Christians in Corinth desired to contribute to the effort. (2Co 8:4, 6, 10; 9:1, 2) Now the Corinthians needed to turn their willingness and zeal into action. (2Co 9:3-5) Paul did not want to pressure them, for a person can hardly be “a cheerful giver” when he or she is coerced. Paul trusted that they had already resolved to give. The Greek word rendered “resolved” in this verse means “to decide beforehand; to determine ahead of time.” So Paul points out that a genuine Christian gives after he has considered ahead of time the needs of fellow believers and how he can contribute toward filling those needs.

grudgingly: Or “reluctantly.” The Greek expression rendered “grudgingly” literally means “out of sadness (grief).”

under compulsion: The Greek expression for “under compulsion” means “from necessity” or “under pressure.” Giving cannot result in real happiness to the giver if it is forced, causing one to feel pressured to give. Thus, Paul indicates that in the early Christian congregation, making contributions was to be completely voluntary.​—Compare De 15:10.

for God loves a cheerful giver: God is very pleased with a Christian who gives with the right motive to support true worship or to assist fellow believers. “A cheerful giver” is truly happy because he or she is able to give. Throughout history, God’s people have received joy from giving of themselves and their resources to support Jehovah’s worship. For example, the Israelites of Moses’ day joyfully supported the construction of the tabernacle. Those “with a willing heart” cheerfully gave gold, silver, wood, linen, and other things as a voluntary “contribution for Jehovah.” (Ex 35:4-35; 36:4-7) Centuries later, King David, along with princes, chiefs, and others, contributed generously toward the temple of Jehovah to be built by David’s son Solomon.​—1Ch 29:3-9.

9:9

has distributed widely: In his discussion of giving aid to needy fellow believers, Paul quotes the Greek Septuagint translation of Ps 112:9 (111:9, LXX), where the Greek word here rendered “distributed widely” is used to render the corresponding Hebrew term. Both the Greek and the Hebrew terms literally mean “to scatter.” In this context, the expression conveys the figurative idea of generous or abundant giving or distributing. Thus, it could also be translated “has distributed generously.” The truly generous person does not fear that his freehearted giving, even if it sometimes exceeds his actual financial means, will bring him to poverty.​—2Co 9:8, 10.

His righteousness: Paul continues to quote from the Hebrew Scriptures. (See study note on has distributed widely in this verse.) The one who does kind and beneficial deeds, such as giving generously to the poor, shows that he has the quality of “righteousness.” A person who conducts himself in harmony with God’s will and righteous standards rather than his own has the hope of doing so forever.​—Compare Mt 6:1, 2, 33.

9:12

public service: Paul applies this term to the ministry, or the relief work, that was carried out “to provide well for the needs of” the Jewish Christians in Jerusalem and Judea. Such work, or service, was truly of great benefit to fellow worshippers. The Greek word lei·tour·giʹa, used here, and the related words lei·tour·geʹo (to render public service) and lei·tour·gosʹ (public servant, or worker) were used by the ancient Greeks and Romans to refer to work or service for the State or for civil authorities and done for the benefit of the people. In the Christian Greek Scriptures, these terms are frequently used in connection with the temple service and the Christian ministry. For this usage, see study notes on Lu 1:23; Ac 13:2; Ro 13:6; 15:16.

9:13

relief ministry: This is translated from the Greek term usually rendered “ministry,” which shows that relief efforts in behalf of needy believers are a vital aspect of the Christian ministry, part of “sacred service.”​—Ro 12:1, 7; see study notes on Ac 11:29; Ro 15:31; 2Co 8:4.

contribution: The Greek word koi·no·niʹa conveys the basic idea of sharing, and the meaning varies according to context. (See study notes on Ac 2:42; 1Co 1:9.) Here it conveys the idea of giving that is motivated by a feeling of fellowship. The same word is similarly used at Heb 13:16: “Do not forget to do good and to share what you have with others, for God is well-pleased with such sacrifices.”

2 CORINTHIANS

Study Notes​—Chapter 10

10:1

kindness of the Christ: Paul was not harsh when writing to the Christians in Corinth about some of their shortcomings. Instead, he appealed to them in a mild, kind, Christlike manner. The Greek word here translated “kindness” literally means “yieldingness,” and it could also be translated “reasonableness.” This quality is an outstanding characteristic of Christ Jesus. When here on earth, Jesus perfectly reflected his Father’s supreme example of reasonableness. (Joh 14:9) Similarly, although the Corinthians needed strong counsel, Paul tried to appeal to them kindly rather than simply issue commands.

10:2

some who view us as if we walked in a fleshly manner: It seems that some members of the congregation in Corinth had lost their spiritual viewpoint and held a critical view of Paul and his associates. They may have judged Paul and the others by their appearance, natural abilities, personalities, and so forth, instead of regarding them as spiritual men. The critics failed to recognize that God’s spirit was operating in the congregation and that men like Paul and Apollos accomplished what they did by means of God’s spirit and for His glory.

10:3

though we walk in the flesh: In one sense, Paul and his fellow workers, such as Apollos and Cephas (Peter), lived their lives like every other human, subject to the limitations common to imperfect humans. (1Co 1:11, 12; 3:4, 5) However, they did not carry out their Christian warfare according to what [they were] in the flesh, that is, guided by fleshly inclinations, motives, and imperfect human reasoning.

we do not wage warfare: Lit., “we are not doing military service.” As at 2Co 10:3-6, Paul often used military terminology to describe the spiritual warfare that he and his fellow believers needed to wage to protect the congregation from destructive, false reasonings and teachings.​—1Co 9:7; Eph 6:11-18; 2Ti 2:4; see study notes on 2Co 10:4, 5.

10:4

overturning strongly entrenched things: The Greek verb here rendered “overturning” is rendered “tear down” at 2Co 10:8; 13:10. In the Septuagint, this Greek verb is used to translate a Hebrew word rendered “demolish.” (Ex 23:24) For “strongly entrenched things,” Paul uses a Greek word (o·khyʹro·ma) that occurs nowhere else in the Christian Greek Scriptures. Although Paul uses the term figuratively, it generally denotes a fortress or a fortified city. The Septuagint uses it at Pr 21:22, and some scholars say that Paul alludes to that verse here. The Septuagint also uses the term in reference to the famed fortified city of Tyre and other fortresses. (Jos 19:29; La 2:5; Mic 5:11; Zec 9:3) So the word picture brought to mind is that of “overturning” or “tearing down” a massive fortress, as when conquering a fortified city.

10:5

we are overturning reasonings and every lofty thing: In waging spiritual warfare inside the congregation, Christians need to overturn, or destroy, any wrong reasonings or false teachings. These and other obstacles stand like imposing walls in the way of those who seek to gain accurate knowledge of God. Even within the Christian congregation, “injurious reasonings” might hinder a person from having a relationship with God. (Mr 7:21) Literal swords and spears are useless against such reasonings, so “the weapons of our warfare” include “the sword of the spirit, that is, God’s word.” (2Co 10:4; Eph 6:17) By using this sword, Christians are able to expose false doctrines, harmful practices, and philosophies that reflect human thinking.​—1Co 2:6-8; Eph 6:11-13.

10:10

For they say: Paul here introduces a quote that appears to come from some of his critics in Corinth, perhaps the “superfine apostles” or those under their influence. (See study note on 2Co 11:5.) They claim that Paul’s “presence in person is weak and his speech contemptible.” However, in Lystra, the Lycaonian people mistook Paul for Hermes, a mythical Greek god of skillful speech. (See study note on Ac 14:12.) And Paul’s speeches recorded in the book of Acts show his outstanding speaking ability. (Ac 13:15-43; 17:22-34; 26:1-29) So the criticism coming from Paul’s opponents in Corinth may have been as unfounded as it was unkind and disrespectful.

his presence in person: Paul contrasted “his presence [Greek, pa·rou·siʹa] in person” with his being “absent.” (2Co 10:11) He used pa·rou·siʹa here in the sense of being present with the brothers rather than in reference to his approach or arrival. The Greek word is used in a similar sense five other times in the Christian Greek Scriptures. (1Co 16:17; 2Co 7:6, 7; Php 1:26; 2:12) The same Greek word is also used in connection with the invisible presence of Jesus Christ. (Mt 24:3; 1Co 15:23) Although many translations render it “arrival” or “coming” when referring to Jesus’ presence, the rendering “presence” is supported by the way Paul uses the Greek word.​—See study notes on 1Co 15:23; 16:17.

10:13

territory: Here the word “territory” is translated from the Greek word ka·nonʹ. The word is derived from the Hebrew word for “a reed” (qa·nehʹ), which served as a rule or a measuring device. (Eze 40:3-8; 41:8; 42:16-19; see Glossary, “Canon [Bible canon].”) At 2Co 10:13, 15, 16, Paul applied the word to the assignment that God measured out. Paul would boast only about what he could accomplish within the boundary of the territory, the sphere of his activity within his God-given assignment.

10:17

let him boast in Jehovah: In the Christian Greek Scriptures, the Greek verb rendered “boast” (kau·khaʹo·mai) could also be translated “take pride; rejoice; exult.” It is used in both a negative and a positive sense. Paul says, for example, that we may “rejoice [or, “boast”], based on hope of the glory of God.” (Ro 5:2) To “boast in Jehovah” means to take pride in Jehovah as our God, rejoicing over his good name and reputation.​—Jer 9:23, 24.

Jehovah: In this quote from Jer 9:24, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Paul quotes the same scripture at 1Co 1:31.​—See App. C1 and C2.

10:18

but the one whom Jehovah recommends: Paul’s words here are connected with the preceding verse, where he refers to the words of Jer 9:23, 24. There Jeremiah showed that it is not proper for a person to boast about his own wisdom, mightiness, or riches. The only thing a person should boast about is that he “has insight and knowledge of me, . . . declares Jehovah.” Paul here expands on the quote by saying that God approves, or recognizes, not those who are recommending themselves and boasting about themselves (Pr 27:2), but those whom Jehovah “recommends.” Since the divine name occurs in the original Hebrew text of Jer 9:24, it is used both in the preceding verse (2Co 10:17) and here.​—For the use of the divine name in this verse, see App. C3 introduction; 2Co 10:18.

2 CORINTHIANS

Study Notes​—Chapter 11

11:1

in a little unreasonableness: Paul understood that his boasting might make him seem to be unreasonable. (2Co 11:16) But he felt compelled to make a defense of his apostleship throughout the latter part of 2 Corinthians. (In fact, in 2Co 11 and 12, Paul used the Greek words aʹphron and a·phro·syʹne, rendered “unreasonable [person],” “unreasonably,” and “unreasonableness” eight times: 2Co 11:1, 16, 17, 19, 21; 12:6, 11.) The “superfine apostles” were causing much harm to the congregation by undermining respect for Paul and his teaching. Such false teachers had compelled him to boast in order to emphasize his God-given authority. (2Co 10:10; 11:5, 16; see study note on 2Co 11:5.) Under these circumstances, his boasting was by no means unreasonable.

11:2

I am jealous over you with a godly jealousy: The Greek words rendered “I am jealous” and “jealousy” both convey the idea of an intense emotion that can be either positive or negative. In this verse, they have a positive connotation. Both words involve a keen interest and strong personal concern, an expression of sincere affection. Paul expressed such proper concern over his spirit-anointed fellow believers. He likened them to a chaste virgin promised in marriage to one husband, Jesus Christ. Paul jealously wanted to protect all in the congregation from spiritual harm so that they could be preserved unblemished for Christ. Used in this sense, “godly jealousy [lit., “God’s zeal”]” suggests that Jehovah’s love and affection include not only a keen interest in those whom he loves but also a strong desire to protect them from harm.​—For a negative connotation of the Greek verb, see the study note on 1Co 13:4.

chaste: Or “pure.” The bride of Christ is composed of 144,000 spirit-anointed ones who individually maintain their figurative virginity by remaining separate from the world and by keeping themselves morally and doctrinally pure.​—Re 14:1, 4; compare 1Co 5:9-13; 6:15-20; Jas 4:4; 2Jo 8-11; Re 19:7, 8.

11:5

superfine apostles: Paul here uses an expression that may also be rendered “super-apostles” or “superlative apostles.” He uses this somewhat sarcastic designation to describe those arrogant men who apparently saw themselves as superior to the apostles whom Jesus himself had appointed. Paul calls them “false apostles” because they were actually ministers of Satan. (2Co 11:13-15) They taught their own version of the good news about Christ. (2Co 11:3, 4) They also belittled and slandered Paul, challenging his God-given authority as an apostle.

11:8

deprived: Lit., “robbed.” The Greek verb sy·laʹo is often used of taking spoils of war. Here Paul uses this strong expression figuratively as an exaggeration in order to make a point. Paul had done nothing fraudulent by accepting provisions from others. Rather, he is answering the charges of the so-called superfine apostles in Corinth, who accused him of taking advantage of the Corinthian congregation. (2Co 11:5) When he “fell into need” in Corinth, it seems that the Corinthian Christians did not assist him, even though some apparently were wealthy. Instead, poorer brothers from Macedonia supplied his needs. (2Co 11:9) He says that he did not “commit a sin” by humbling himself, possibly a reference to his doing tentmaking to support himself in the ministry. (2Co 11:7) So perhaps with a hint of irony, he speaks as though he had “robbed” other congregations by accepting their financial support while he was laboring in behalf of the Corinthians.

provisions: Or “support.” The Greek word o·psoʹni·on literally means “pay; wages.” At Lu 3:14 (see study note), it is used as a military term, referring to a soldier’s pay or allowance. In this context, the term is used to refer to the modest material support that Paul had received from some congregations for his needs while he was in Corinth.​—For other occurrences of the same Greek word, see study notes on Ro 6:23; 1Co 9:7.

11:12

in order to eliminate the pretext: Paul refused to accept any financial assistance from the Corinthian congregation. (2Co 11:9) In contrast, the “superfine apostles” in Corinth apparently accepted such support, and their “pretext” or claim was that Paul proved that he was not an apostle like them because he did secular work. (2Co 11:4, 5, 20) They wanted “a basis [or, “pretext”] for being found equal” to Paul. The things about which they boast may refer to their assertions that they qualified to serve as apostles. (2Co 11:7) Later in this chapter and in chapter 12, Paul highlighted his own qualifications to show that the basis for their claim was severely lacking. He also frankly stated that the “superfine apostles” were actually “false apostles, . . . disguising themselves as apostles of Christ.”​—2Co 11:13.

11:18

according to the flesh: That is, on human grounds, boasting about one’s circumstances.

11:22

Hebrews . . . Israelites . . . Abraham’s offspring: Paul explains his own family background, possibly because some of his critics in Corinth boasted about their Jewish heritage and identity. First, he mentions that he is a Hebrew, perhaps to emphasize his family connection with the Jewish forefathers, including Abraham and Moses. (Ge 14:13; Ex 2:11; Php 3:4, 5) Paul’s mention of being a Hebrew might also refer to his ability to speak the Hebrew language. (Ac 21:40–22:2; 26:14, 15) Second, Paul says that he is an Israelite, a term sometimes used to refer to Jews. (Ac 13:16; Ro 9:3, 4) Third, Paul specifically states that he descended from Abraham. He emphasized that he was among those who were to be heirs of God’s promises to Abraham. (Ge 22:17, 18) However, Paul did not place undue emphasis on physical factors.​—Php 3:7, 8.

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

11:24

40 strokes less one from the Jews: The Mosaic Law called for the discipline of wrongdoers by means of beatings, but it stipulated that no more than 40 strokes be given so that the recipient would not be “disgraced.” (De 25:1-3) A Jewish tradition restricted the number of blows to 39 so that the one carrying out the beating would not accidentally exceed the limit. Paul received the maximum penalty, which shows that his offenses were serious in the eyes of the Jews. Paul likely received the beatings mentioned here in synagogues or in the local courts adjacent to them. (See study note on Mt 10:17.) When non-Jewish authorities beat Paul, they were not restricted by the limits imposed by the Mosaic Law.​—See study note on 2Co 11:25.

11:25

three times I was beaten with rods: This was a form of punishment often meted out by Roman authorities. The book of Acts mentions only one of the three times Paul received such a beating. It was before he wrote his second letter to the Corinthians. That beating took place at Philippi. (Ac 16:22, 23) He was also beaten by Jews in Jerusalem, but there is no mention of rods being used. (Ac 21:30-32) At any rate, Paul’s audience in Corinth, a Roman colony, surely knew that such beatings were brutal. The humiliating process started with stripping off the victim’s garments. (Compare 1Th 2:2.) A Roman citizen, such as Paul, was supposed to be shielded by law from beatings. That is why Paul informed the Philippian magistrates that they had infringed on his rights.​—See study notes on Ac 16:35, 37.

stoned: Most likely, Paul here refers to the incident at Lystra that is described at Ac 14:19, 20. Stoning was a method of execution mentioned in the Mosaic Law. (Le 20:2) The stoning was likely a mob action involving fanatic Jews and possibly Gentiles. The intent was clearly to kill Paul; in fact, after stoning him, the attackers assumed that he was dead. Such brutal acts as those described in these verses must have left Paul with lasting physical scars.

three times I experienced shipwreck: The Bible vividly describes one shipwreck that Paul experienced, but it occurred after he wrote this letter. (Ac 27:27-44) Paul frequently traveled by sea. (Ac 13:4, 13; 14:25, 26; 16:11; 17:14, 15; 18:18-22) So there were many occasions when such a disaster might have befallen him. Paul is likely referring to the aftermath of one of his shipwrecks when he writes, a night and a day I have spent in the open sea (lit., “in the deep”). Paul may have clung to a piece of wreckage the whole night and day while being tossed on a stormy sea before he was rescued or washed ashore. Yet, such dire events never stopped him from continuing his travels by sea.

11:26

in dangers from rivers, in dangers from robbers: The word Paul uses for “rivers” in this verse is the same one rendered “floods” at Mt 7:25, 27. In such regions as Pisidia​—through which Paul traveled on his first missionary journey​—the rivers often flooded after rains, turning ravines into raging, lethal torrents. The same mountainous region was also notorious for harboring bands of robbers. Paul willingly faced dangers, not because he was reckless, but because he accepted God’s direction in his ministry. (Ac 13:2-4; 16:6-10; 21:19) His eagerness to share the good news outweighed any concerns for his own comfort and safety.​—Compare Ro 1:14-16; 1Th 2:8.

11:27

lacking clothing: Lit., “in nakedness.” The Greek word gy·mnoʹtes can have the meaning “lack of sufficient clothing.” (Compare Jas 2:15; ftn.) When Paul said that he was “cold and lacking clothing,” he was describing hardships that he likely endured when traveling through cold regions in inclement weather, while held in cold prisons, when stripped by robbers, when wading through icy rivers, while engaging in the ministry, or when enduring persecution.​—See study note on 1Co 4:11.

11:28

the anxiety: The Greek word meʹri·mna, rendered “anxiety,” may also be rendered “anxious concern; worry.” The degree of Paul’s concern for his fellow Christians is evident in that he mentions it in the midst of all the dangers and adversities he listed in the preceding verses. (2Co 11:23-27) He kept in touch with a number of brothers, who made him aware of the spiritual welfare of Christians in various congregations. (2Co 7:6, 7; Col 4:7, 8; 2Ti 4:9-13) He was deeply concerned that all remain faithful to God to the end.​—See study note on 1Co 12:25, where the related verb me·ri·mnaʹo has a similar meaning.

11:31

the One who is to be praised forever: The Greek grammatical forms used in this phrase indicate that “the One” refers to Jehovah, “the God and Father,” not to “the Lord Jesus.” Similar expressions of praise to God are found at Lu 1:68 (see study note); Ro 1:25; 9:5; 2Co 1:3; Eph 1:3; and 1Pe 1:3.

11:32

the governor: Or “the ethnarch”; lit., “the ruler of a nation.” The Greek word e·thnarʹkhes, rendered “governor” here, occurs only once in the Christian Greek Scriptures. It refers to a position lower than that of a king but higher than that of a tetrarch (district ruler). (See study note on Mt 14:1.) However, over the centuries, the word had various meanings. The governor mentioned in this verse served as King Aretas’ representative in Damascus, but his nationality and exact responsibilities are not certain.

Aretas the king: Aretas IV was an Arabian king who ruled from c. 9 B.C.E. to 40 C.E. His capital was in the Nabataean city of Petra, south of the Dead Sea, but he controlled Damascus as well. Paul here relates events that occurred shortly after his conversion to Christianity. The account in Acts says that “the Jews plotted together to do away with” Paul. (Ac 9:17-25) Paul attributes this attack to the local governor, or ethnarch, of Damascus, who served under the ruler Aretas. There is no contradiction between Luke’s account and Paul’s. One historical reference states: “The Jews furnished the motive, the Ethnarch the military force.”

11:33

basket: Or “wicker basket.” In telling the Corinthian Christians about his escape, Paul used the Greek word sar·gaʹne, which denotes a plaited basket made of rope or woven twigs. This type of basket may have been used for carrying large amounts of hay, straw, or wool.​—See study note on Ac 9:25.

a window: In describing this event, the Greek text at Ac 9:25 literally says, “through the wall.” However, since the account here at 2Co 11:33 specifically mentions “a window,” there is solid basis for the rendering “through an opening in the wall” at Ac 9:25. Some suggest that Paul was lowered through a window in a disciple’s home that was part of the city wall.

2 CORINTHIANS

Study Notes​—Chapter 12

12:2

a man: Paul does not name the man who received this supernatural vision, but the context strongly suggests that Paul is referring to himself. In defending his qualifications as an apostle against the attacks of such opposers as the “superfine apostles” (2Co 11:5, 23), Paul cites as evidence the “supernatural visions and revelations of the Lord” that he has received (2Co 12:1). Since the Bible does not speak of any other person who had such an experience, Paul is logically the man here described.

the third heaven: In the Scriptures, “heaven” may refer to the physical heavens or to the spiritual heavens, the place where Jehovah and his angels live. (Ge 11:4; Isa 63:15) However, the word may also refer to a government, whether ruled by man or by God. (Isa 14:12; Da 4:25, 26) Here Paul is apparently describing a revelation of something in the future, a revelation that he received through a vision. (2Co 12:1) At times, the Scriptures repeat things three times to add intensity or strength. (Isa 6:3; Eze 21:27; Re 4:8) It seems, then, that “the third heaven” that Paul saw was the ultimate government, God’s Messianic Kingdom, the heavenly government made up of Jesus Christ and his 144,000 corulers.​—Isa 65:17; 66:22; 2Pe 3:13; Re 14:1-5.

12:4

paradise: The Greek word pa·raʹdei·sos occurs three times in the Christian Greek Scriptures. (Lu 23:43, see study note; 2Co 12:4; Re 2:7) Similar words can be found in both Hebrew (par·desʹ at Ne 2:8; Ec 2:5; Ca 4:13) and Persian (pairidaeza). All three words convey the basic idea of a beautiful park or parklike garden. The word “paradise” can mean various things in this context. (See study note on 2Co 12:2.) Paul may have been referring to (1) the literal earthly Paradise that is ahead, (2) the spiritual condition that God’s people will enjoy in the new world, or (3) the conditions in heaven. It was not lawful to speak of such things in Paul’s day because God’s time had not yet come to reveal the details regarding the outworking of God’s purpose.

12:5

such a man: Or possibly, “such a thing,” that is, such an experience.​—See study note on 2Co 12:2.

12:7

extraordinary: Paul uses the Greek word hy·per·bo·leʹ to describe the “extraordinary,” or surpassing, character of the revelations he received. (See study note on 2Co 12:2.) This Greek word occurs eight times in the Christian Greek Scriptures, all of them in the writings of Paul. It is translated in various ways, according to context. For example, at 2Co 4:7, the word describes “power beyond what is normal,” and at 2Co 1:8, the “extreme pressure” that weighed on Paul and his companions.

a thorn in the flesh: Paul here uses a metaphor to describe an ongoing affliction. A thorn embedded in the body would be a source of persistent pain. (The Greek word rendered “thorn” means “anything pointed,” such as a pointed stake, a splinter, or a thorn.) Paul does not specify whether the pain represented by this thorn was physical or emotional in nature. Some statements in Paul’s writings raise the possibility that Paul suffered from problems with his eyesight, something that would have made it difficult for him to travel, to write letters, and to carry out his ministry. (Ga 4:15; 6:11; see also Ac 23:1-5.) In this context, Paul was discussing the persistent attacks of his arrogant opposers, so he might be referring to the stress and anxiety those false teachers caused him. (See study note on 2Co 11:5.) Whatever the source of his pain, Paul calls it an angel of Satan, suggesting that Satan seeks to use any affliction, whether physical or emotional, to discourage a servant of God. Paul maintains a positive view of this trial, considering the “thorn” as a way to help him keep from becoming overly exalted, that is, a way to help him remain humble so that he can please God.​—Mt 23:12.

slapping: Or “beating.” The Greek verb Paul uses here may refer to being literally struck with the hand, knuckles, or fist. It is used that way at Mt 26:67, where Roman soldiers are said to have struck Jesus “with their fists.” At 1Co 4:11, the word is used in a more general sense, expressing the idea of treating roughly.

12:8

the Lord: Paul here uses the Greek expression ton Kyʹri·on (the Lord), which in some instances is used to refer to Jehovah and in others, to Jesus. In this case, it is logical to conclude that Paul speaks of making three heartfelt requests to the Lord Jehovah, the “Hearer of prayer.” (Ps 65:2) He is the One to whom all prayers are properly addressed. (Ps 145:18; Php 4:6) In answering Paul, Jehovah referred to the “undeserved kindness” along with the “power” that Jehovah generously gives to his servants. (2Co 12:9; Isa 40:26; Lu 24:49) Some have pointed out that in verse 9, Paul also speaks of “the power of the Christ.” However, Paul’s use of that phrase does not mean that he addressed his three requests to Christ. Jesus has power, but it comes to him from the Source of all godly power, Jehovah.​—Lu 5:17.

12:11

unreasonable: See study note on 2Co 11:1.

12:12

wonders: Or “portents.”​—See study note on Ac 2:19.

12:14

the third time: Paul here cites, not three actual visits to Corinth, but three occasions on which he was ready to visit. He was willing to visit but needed the right circumstances. His first visit took place when he founded the congregation at Corinth and stayed for a year and a half. (Ac 18:9-11) In the second instance, Paul intended to visit them but that visit never happened. (2Co 1:15, 16, 23) Evidence suggests that there was little time between the writing of the two inspired letters to the Corinthians, not enough for such a visit to have taken place. Also, only one visit is mentioned in the book of Acts. (Ac 18:1) However, the third intended visit, which Paul mentions here and at 2Co 13:1, 2, did happen; Paul visited Corinth about 56 C.E., writing the book of Romans from there.​—Ac 20:2, 3; Ro 16:1, 23; 1Co 1:14.

12:15

spent for you: Or “spent for your souls.” Here “you” is rendered from the Greek “the souls of you [plural].” In this context, the Greek word psy·kheʹ, traditionally rendered “soul,” refers to the people, so the expression is rendered by the pronoun “you.”​—See Glossary, “Soul.”

12:20

whispering: Or “gossip.” The Greek word conveys the idea of secret gossip, spreading negative information or rumors in a confidential or secretive manner. This is the only occurrence of the Greek word in the Christian Greek Scriptures, but a related word, rendered “whisperers,” occurs in a list of bad practices found at Ro 1:29 (see study note). Also, the corresponding Greek verb for “to whisper” is used negatively in the Septuagint at 2Sa 12:19 and Ps 41:7 (40:8, LXX).

12:21

uncleanness: Of the three terms listed in this verse (“uncleanness,” “sexual immorality,” and “brazen conduct”), “uncleanness” (Greek, a·ka·thar·siʹa) is the broadest. Literally, the word refers to something unclean, or filthy. (Mt 23:27) In its figurative meaning, it embraces impurity of any kind​—in sexual matters, in speech, in action, or in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) “Uncleanness” can refer to different types of wrongdoing and may vary in degree of seriousness. (Eph 4:19) It stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean,” and study note on Ga 5:19.

sexual immorality: As used in the Bible, the Greek word por·neiʹa is a general term for certain sexual activities forbidden by God, including adultery, sexual relations between unmarried individuals, homosexual acts, and other serious sexual sins.​—See Glossary and study note on Ga 5:19.

brazen conduct: Or “shameless conduct.” The Greek word a·selʹgei·a denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary and study note on Ga 5:19.

2 CORINTHIANS

Study Notes​—Chapter 13

13:1

the third time: See study note on 2Co 12:14.

On the testimony of two or three witnesses: Under the Mosaic Law, the rule governing evidence in a case was that “on the testimony” (lit., “at the mouth”) of two witnesses, or even three, a matter was established before the judges. (De 17:6; 19:15) Jesus agreed with that standard. (Mt 18:16; Joh 8:17, 18) The word “mouth” was used as a figure of speech (a metonymy) for what the witnesses said, or their testimony. When discussing his visits to Corinth, Paul quoted De 19:15 and indicated that this principle was followed in the Christian congregation.​—1Ti 5:19.

13:4

was executed on the stake: Or “was fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

13:5

Keep testing: Some in Corinth had been challenging Paul, seeking proof that he really represented Christ. (2Co 13:3) Paul points out that they needed to “keep testing” themselves. One lexicon states that the word Paul here uses for “testing” means “to endeavor to discover the nature or character of someth[ing].” They could discover the nature of their own spiritual standing by comparing their daily conduct, attitudes, and decisions with the sacred truths they were taught. Doing such testing would help them to keep proving that they were true Christians. For “proving,” Paul uses a word that could refer to testing whether something is genuine, as one might test metals.

in the faith: As Paul uses it here, the expression “the faith” refers to the body of Christian teachings and beliefs. (Ac 6:7; Ga 6:10; Eph 4:5; Jude 3) It is synonymous with “the truth,” as used at Ga 5:7, 2Pe 2:2, and 2Jo 1. Paul here stresses that it is not enough to know the truths and principles that Jesus taught; a Christian needs to be “in the faith,” that is, to live by those truths.​—2Co 12:20, 21.

13:9

being readjusted: Or “brought into proper alignment.” The Greek term ka·tarʹti·sis, rendered “being readjusted,” appears only here in the Christian Greek Scriptures. This and related terms are used to describe the restoring of something to a proper condition. For instance, at Mt 4:21, the verb ka·tar·tiʹzo is used to describe “mending” nets. At Ga 6:1, the same verb is used of the need to readjust spiritually a fellow believer who has taken a false step. The related noun ka·tar·ti·smosʹ, rendered “readjustment” at Eph 4:12, was a term sometimes used in medical texts to describe the setting of a bone, a limb, or a joint.

13:11

continue . . . to be readjusted: See study note on 2Co 13:9.

13:12

with a holy kiss: See study note on Ro 16:16.