Commentary on Second Corinthians 1-5
by Dave Brown
Go to the general introduction to Second Corinthians.
In the discussion the authorship of this letter will be attributed to Paul, e.g., Paul said this, and Paul said that. We recognize that the Holy Spirit inspired Paul in this endeavor (see 1 Corinthians 2), but we will not be laborious in stating over and over that “the Holy Spirit through Paul said this or that.” In attributing authorship to Paul, we are not in any way stating that it was his thought alone. However, we will also see the Holy Spirit using the thoughts and emotions of Paul to best express what the Holy Spirit wishes to convey to the Corinthian Christians and to us. Think about how marvelous this means of communication is.
2 Corinthians 1
1:1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
[This is the second letter that we have that Paul wrote to the Christians (saints) at Corinth, the exceedingly rich Greek port city (see Introduction). Paul asserts that he is an apostle since false teachers had come in and questioned his apostleship. He did not appoint himself, nor was he appointed by those who came before him (the twelve chosen by Jesus, one of whom was replaced by Matthias in Acts 1). So he further asserts that he was appointed an apostle "through the will of God." Paul’s apostleship will be an issue that will be discussed in this letter, so its introduction and confirmation at this point is not surprising. There is absolutely no example of an apostolic succession in the New Testament, and Paul's letter to the Galatians is further proof that such did not take place in his case. The appointment of Mathias to take Judas' office was a special case, as evidenced by the following:
[Timothy was with Paul at this time and is stated as a co-author of the letter. No doubt he was involved with its writing and well understood its contents and ramifications. The blessing of grace and peace are common to Paul’s introductions, but we should not pass over them lightly. Verse 2 shows that these blessing are not due to chance, but they come from God the Father and the Lord Jesus Christ, and we should rightfully be thankful to them when we experience these blessings.]
3 Blessed (be) the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort;
4 who comforts us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.
[The idea of wishing God to be blessed is one of praise and thanksgiving. We are hardly in a position to give God anything else, in that the return of both ourselves to His service, and our possessions, were first given to us by Him. Paul attributes comfort to God, the Father of Jesus and the father of mercies (metaphorically). Being the “father” of mercies in this sense is that of source. If we consider the components of verse 3 respectively, it would imply that God the Father is the father of mercies, and that Jesus Christ is the God of all comfort. It should be recognized that the word "God" is not at all limited to God the Father, and it is often used to express the Father, Son and the Holy Spirit in their unity in righteousness. Thus, it is quite possible that “God” is being used in this way in all cases in verses 3 and 4. Clearly, it is both God the Father and Jesus Christ who collectively bring us comfort, and without the Holy Spirit we would not have this writing.]
[Comfort is a major theme of the entire letter, and introducing it immediately attunes the readers to this. Paul was in need of comfort, and it seems that the Corinthians were as well, due to external persecutions, internal divisions and the physical cares of this life. If God comforts us, then we will be able to better comfort others who are in despair. This is the first benefit of our suffering. It is not a benefit directly to the person who is afflicted, but it enables that person to comfort others. This is accomplished by the fact that we are comforted, i.e., “through the comfort wherewith we ourselves are comforted of God.” In this regard it is imperative that Christians demonstrate this comfort by resisting the temptation to complain about their afflictions.
[We all know that when we go through a negative experience that we are then prepared to advise others and to demonstrate that we were able to persist and overcome through the help of God, in whom we have our comfort. Note early in verse 4, "... all our affliction" and then “any affliction” to reinforce the principle that there is no affliction too large that we cannot obtain comfort from it from God. Even Job eventually obtained comfort from God, and his faith gave him ongoing spiritual comfort even when in torment. But it is important that we do not expect it instantaneously.]
[Benefits of Suffering #1. Finally, an internal note on this subject. Paul has given the first benefit of suffering already and will continue to give a variety of reasons "why bad things happen to good people" (quoted from a popular book title on the subject). In order to show the continuity of this theme throughout the letter, and especially in Chapter 12, we will number these reasons in bold and increment this number each time another reason is given. At the appropriate time we will present a list of these reasons.]
5 For as the sufferings of Christ abound unto us, even so our comfort also abounds through Christ.
[The particular suffering that Paul is talking about are those that Jesus endured -- as Christians we will have to endure the same type of treatment that Jesus endured from others, and perhaps from our former friends and even our family members; 2 Timothy 3:12: “Yea, and all that would live godly in Christ Jesus shall suffer persecution.” Paul illustrates this with a figure of harvest where the crop is "abounding." Despite this being a negative harvest, it brings positive results because the comfort through Christ abounds even more. Persecution continues to be so heavily against Jesus that His being in heaven results in the enemies of the cross taking out their vengeance on his followers (Revelation 12:17). The use of "Christ" as opposed to "Jesus" may well be to indicate the overwhelming benefits that we should realize now that the true messiah has come.]
6 But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer:
7 and our hope for you is steadfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.
[It is clear that the faithful Christians at Corinth were either currently enduring persecution or soon would be. This is beautiful language of hope indicating that whether in affliction or in comfort it is all for the best. Here it is important to recognize that the comfort would not come from a cessation of the persecution -- it would come from their putting their hope in something greater than what this world offers.]
8 For we would not have you ignorant, brethren, concerning our affliction which befell (us) in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life:
9 yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead:
[As we go through this book notice that we can feel the humanity of Paul -- his courage, but also his weaknesses, fears and doubts. We do not know which afflictions Paul is referring to in Asia since he had so many (e.g., Acts 19). What matters here is not the specific issue (lest we get sidetracked) but the fact that he was so upset at the situation that he "despaired even of life." Paul talks about such a conflict within on other occasions, e.g., Philippians 1:23-24: "But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better; yet to abide in the flesh is more needful for your sake." We should not believe that Paul was some super-human who never got distraught. We will be able to relate to this as we continue on through the epistle.
[Benefits of suffering #2. We are now given a second benefit for suffering, specifically in this case the suffering of being sentenced to death. But such would certainly apply to any suffering that put our lives in jeopardy. That benefit: "that we should not trust in ourselves." When we find ourselves in the worst of circumstances, it is much easier to turn to the Lord and to put our trust in Him to rescue us from the perils that we face. Indeed, this is a benefit that those of us who have been through such experiences can clearly understand. We ask: what better person am I for going through this suffering? or conversely ... could I ever be the quality of person that I am now had I not experienced the suffering and close brush with death? Not that we should glory in this, because it is God and Him alone that enables us to get through these things, as we see in the next verse.]
10 [God] who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us;
11 ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.
[While we cannot identify the details, it is clear that the ordeal that Paul had recently gone through placed him very close to death. Paul attributes God's help in rescuing him to be in response to their prayers for him. This is part of his humility. Surely he prayed for himself in the midst of being sentenced to death, but his prayers were not just for personal benefit. He was more than satisfied to die for the Lord at any time. But what he received was instead his delivery -- something that they had surely been praying for. We know that Jesus had promised Paul protection and had made good on that promise (Acts 26:16-23), as God always does. And yet he must have had his doubts at times, as we all do. So he is thankful for their prayers, and he is hopeful that they will give thanks and rejoice as much as he has.]
12 For our glorifying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward.
[The battle throughout the bible is between the wisdom of man (inspired largely by Satan’s lies) and the wisdom of God. We saw a major discussion of this by Paul in 1 Corinthians chapters 1 and 2. Again he does not take the credit, but assigns it to “the grace of God.” Did Paul think important his behavior as a result of his gratitude for the grace of God that was revealed to him? It is this behavior that will prove his integrity and his faithfulness to Jesus throughout the conflicts, and now even in victory over the adversary. The words “glorying” or “rejoicing” are superior to “boasting,” which implies pride, and some translations even use the word pride. Pride and boasting would be internally inconsistent with Paul giving all of the glory to the grace of God for both his escape and his behavior toward the Corinthians.]
13 For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end:
14 as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.
[Paul was totally truthful and up front with them, with no reason for guile or deceit. He is anticipating that some might be accusing him of deceit, and he is being preemptive in countering this. This he could do because he had spent a fair amount of time with them (18 months, Acts 18:11), more than sufficient for them to see the character of one who worked with his own hands as a tent-maker (Acts 18:2-3) while he was preaching and ministering to their needs. How was Paul their glorying? Perhaps as given in verse 11 as they prayed for Paul, and their prayers were answered. Now they can glory (rejoice) in what the Lord has done for them. The day of our Lord Jesus would seem to be the day of judgment when Paul is expecting many, if not all, of them to be judged worthy of eternal life with Jesus.]
15 And in this confidence I was minded to come first unto you, that ye might have a second benefit;
16 and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea.
[This was the rationale for the original plan, but it was interrupted by a judgment made by Paul based on further information that he had then received from them. However, as we continue we will see that Paul’s enemies used this well-justified change of plans to accuse Paul of instability.]
17 When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?
18 But as God is faithful, our word toward you is not yea and nay.
[Some had accused Paul of being fickle -- not knowing what he really wanted. Or worse, saying one thing and then doing something else -- lying. Paul reasons with them to consider what he had already been to them. This might seem to us to be a trivial accusation that should be quickly cast aside by the apostle. But let us suggest that this accusation hurt Paul deeply, and that it will be a largely unmentioned undercurrent throughout the letter. It is important that we not lose sight of this, and we will make frequent reference to it. For example, we might think that Paul has changed the subject in verses 19-22 to the subjects of honesty per se and the sealing of the Holy Spirit. However, the context clearly shows that the major subject was that of defending himself against these critics, since he recognized that their complaint went far deeper than just their minor annoyance with his behavior. Another important consideration is the most recent converts who did not know Paul personally.]
19 For the Son of God, Jesus Christ, who was preached among you by us, (even) by me and Silvanus and Timothy, was not yea and nay, but in him is yea.
20 For how many soever be the promises of God, in him is the yea: wherefore also through him is the Amen, unto the glory of God through us.
[Before giving an explanation Paul shames them into realizing how foolish they are to doubt his integrity. Silvanus, aka Silas was with Paul at Philippi, and was imprisoned there with him (Acts 16). He stayed behind with Timothy at Berea when Paul went on to Athens, but Paul charged them to join him as soon as possible (Acts 17:15). It seems that they fulfilled this instruction by joining Paul at Corinth, at which point it is stated (Acts 18:5): “when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.” Prior to this Acts 18:4 states that “he reasoned in the synagogue every Sabbath and persuaded Jews and Greeks.” The difference between reasoning and testifying might not seem to be of significance to us, but Luke sees it to be a critical difference in Paul’s creating animosity toward himself from the Jews. The possibility that some of this animosity may have crept into the church cannot be ignored as a motivation factor in their various spurious complaints against Paul. The citing of these men by Paul at this time is major testimony of their respect by the faithful at Corinth. Yea and nay seems to be an expression representing those who cannot make up their minds, change their minds, or perhaps are trying to be deceptive (see Matthew 5:37). Paul denies that anything like this could be of Christ or the promises of God. Jesus is called “the Amen” in Revelation 3:14, the word meaning true and totally valid. The thought here is: how could you expect anyone totally dedicated to the gospel of Jesus Christ to be deceitful? This transfers the evaluation from Paul’s words to his integrity in preaching and living the gospel.]
21 Now he that establishes us with you in Christ, and anointed us, is God;
22 who also sealed us, and gave (us) the earnest of the Spirit in our hearts.
[We note the Father, the Son and the Holy Spirit in this sentence. The roles that they play: (1) Jesus is who they are "in" -- in the sense of being in total harmony with and obedience to him; (2) God the Father is the one who established them in Christ, i.e., anointed them and sealed them up as a package protected with the seal of God's sovereignty; and (3) the Holy Spirit was a gift to all believers (Acts 5:32) from God who "gave (us) the earnest of the Spirit". An earnest is a payment (or gift in this case) that assures a larger payment (gift) in the future. The Holy Spirit was given to them in miraculous measure to the point where they had spiritual gifts (1 Cor. 12, 13, 14); but this applies to all of the Christians at Corinth, not just those who had spiritual gifts through the laying on of the apostle's hands. And hence it applies to all Christians today in the sense that we have in the scriptures a glimpse of heaven, and with it the assurance that it will be ours to possess. This is a continuation of Paul’s rebuttal against those who were accusing him, and with this as support, he is ready to tell them just why he did not come as originally scheduled.]
23 But I call God for a witness upon my soul, that to spare you I forbear to come unto Corinth.
[This exceedingly strong language that it can hardly be described as anything less than swearing, illustrates the depth of Paul’s emotional involvement with this issue. The statement itself demonstrates that Jesus commands on this subject in the Sermon on the Mount (Matthew 5:33-37) were not intended as a total prohibition but rather that the Christian should be so regarded as to not require oaths. The use of Jesus own words in the previous verses (yea and nay) shows Paul’s familiarity with these words. And there is no doubt that he did all that he could to demonstrate to the Corinthians that he should be trusted as an honest man. But clearly, some either did not, or they themselves were dishonest in using this falsely against Paul. Paul is obviously not speaking to those who knew him and trusted him, but rather to those who were trying to discredit him for not arriving at the expected time. His delay is to give them time to make additional corrections, and the purpose of this letter is to specify what some of those corrections should be. False accusations against Paul were themselves sins that needed to be repented of and forgiven, and thus we can see a good reason for Paul’s reluctance to confront them if, in fact, such confrontation was not essential.]
24 Not that we have lordship over your faith, but are helpers of your joy: for in faith ye stand fast.
[It is faith in the Lord that leads us to our ultimate obedience, and without such obedience we have no assurance that our faith is saving faith (James 2:14-26). No human lord can bring this about, not even an apostle. We see in Acts that the apostles’ role was not to dictate, but to lead by their examples. As time goes by we see them exercising their spiritual gifts less and less as the full truth of the gospel is fully revealed and no longer needs either to be further introduced or proven. This is in stark contrast to many false religions today where the top levels of the hierarchy expect to be considered as lords.]
2 Corinthians 2
2:1 But I determined this for myself, that I would not come again to you with sorrow.
[This should not infer that he came to them a first time (or a previous time) with sorrow. The "come again" is one thing and the "with sorrow" is something else. Perhaps it could be phrased: "the next time I come to you, I do not want it to be with sorrow."
2 For if I make you sorry, who then is he that makes me glad but he that is made sorry by me?
[Here Paul begins (as we shall see often in the letter) to show his human compassion. He wants to be made glad by them, and he cannot accomplish that if he comes to them with a hard message of discipline. So, he is writing the letter to try to pave the way for positive things.]
3 And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is (the joy) of you all.
4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love that I have more abundantly unto you.
[This seems to be referring to a previous letter -- we know there were many that we do not have. Even in 1st Corinthians he was saying the same thing -- that he was emotionally involved with them and greatly feared that he would have to come to them while they were having issues. This upset him greatly -- to tears. He wants to display this love to them and that would be difficult if he has to correct all of their shortcomings.]
5 But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all.
[As we will see immediately below, he is talking about the man who had his father's wife as discussed in 1st Corinthians 5. Recall from 1 Cor. 5 where Paul commanded that the man who was having sex with his father's wife (apparently his stepmother) be withdrawn from. Apparently that action was taken and the man repented (which was the major goal of the action) -- so it was successful! But now it seems there are some who are not willing to forgive him. Of course, sin of this sort causes all kinds of deep sorrow. It upsets faithful believers to the point that people who are not even physically related to those in error lose sleep over it shed tears. It was not a trivial that someone would do such a thing -- but even worse, that it would be tolerated in the congregation. But their unloving actions toward the penitent brother was not justified.]
6 Sufficient to such a one is this punishment which was (inflicted) by the many;
7 so that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.
8 Wherefore I beseech you to confirm (your) love toward him.
9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things.
10 But to whom ye forgive anything, I (forgive) also: for what I also have forgiven, if I have forgiven anything, for your sakes (have I forgiven it) in the presence of Christ;
[So he pleads with them to accept back the man who has now repented of his sins. This man is now right before God, and he should be equally right before his brothers and sisters in Christ. Love should compel it -- the withdrawal should have been motivated out of love (2 Thes 3:14-15). There should be tears of joy at his return.]
11 that no advantage may be gained over us by Satan: for we are not ignorant of his devices.
[This is a very informative and deep verse. It tells us that when people are trying to do right, Satan can get them to do evil by taking good things to an extreme. Surely they thought that additional punishment was in order, but it was not. It is a device of Satan to turn good into evil, just as God turns evil into good. Perhaps the most common example of this is the man who gets proud of his knowledge of God's word. Most mature Christians have seen this, and if honest will try to recognize it within themselves. Consider this fact: only a legitimately righteous man can be proud of his righteousness -- and perhaps even truthfully brag about it. It is a feeling of righteousness (i.e., a clear conscience) taken to an extreme to where it becomes evil pride. There are many other examples. In fact, it is difficult to think of any act of righteousness that cannot become sinful by being abused in some extreme way. This is a device of Satan. We must not be ignorant of his devices -- he has many and most of them are quite subtle.]
12 Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord,
13 I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia.
[Again, here Paul is explicit in expressing his feelings, his weaknesses, perhaps even his lack of faith at that point. Was not Jesus Christ enough? But Paul was a man just like you and me. He had emotions, and there were times when he was depressed as well, just like us. He was looking for Titus and could not find him -- he was extremely discouraged. He went from Troas to Macedonia, apparently seeking him.]
[If you try to find this event in the book of Acts, it is not given per se. In fact, Titus is not mentioned at all by Luke in Acts, and neither of timings of the two mentions of Troas can be assigned to this event. The first is in Acts 15:8, 11, which was during Paul's second missionary journey. This one is tempting and we have seen it as a reference in some reference bibles. It clearly says that Paul did not spend much time in Troas at all and quickly went to Macedonia (specifically Philippi). But you would think that if Paul also had great angst about Titus that Luke would have recorded it. Further, this event happened about 2-3 years before the church at Corinth was fully established (Acts 18, Paul stayed with them 18 months), and it would place it about five years before 1 Corinthians was written. To think that Paul would bring up such an old event would make no sense. The second temptation is to assign it to the mention of Troas in Acts 20:5-6. While this would be in the right time frame, Luke was with Paul and he carefully tracked where he went from Troas, and it was clearly south (not north) in an attempt to reach Jerusalem by Pentecost (Acts 20:16). The answer as to the timing of Paul having this angst in his spirit for not finding Titus is buried in Acts 20:1. There it says that he went from Ephesus to Macedonia, and if the normal course were followed, that would have taken him through Troas. The fact that it is not mentioned by Luke is because it was incidental to Luke's purposes. Just why Paul thought that Titus would be in Troas is unknown, but for sure he did expect it. And when Titus was not there, he had some idea that he must be in Macedonia, specifically in Philippi. So, he immediately made provisions to embark to that city, and we learn here that he was successful, through the grace of God in finding Titus there. Note that the return trip from Philllip to Troas is recorded in Acts 20:6, Luke being with them at that point.]
14 But thanks be unto God, who always leads us in triumph in Christ, and makes manifest through us the savor of his knowledge in every place.
[Benefits of suffering #3; motivating us to give God thanks for His blessings. Paul was able to overcome his depression with God's help, and God went so far as to bring Titus to him -- we will suspend this story for now and pick it up in Chapters 7 and 8. This shows us a third benefit to suffering. The point here is that no matter how bad you might feel about things, God is able, and God WILL eventually bring relief. All suffering has a purpose for God's children -- perhaps to make the joy that much better -- or perhaps for other reasons. Remember that this entire letter has that subtheme of providing answers to the question of why good people suffer.]
15 For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish;
16 to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things?
[Paul's message did not have "two smells" in this metaphor -- only one. There is only one gospel. But as we see throughout the book of Acts, the same words that bring one to the truth (savor from life unto life) will drive another person away (savor of death unto death). Recall (in Romans 1:16-17) the expression "faith unto faith." This seems to be a Hebrew idiom that implies a magnification. Those who start with a little faith end with much faith -- a little life, with much life, a little death in rejecting the truth and thus more death and ultimate destruction.]
["Who is sufficient?" No one, not even Paul -- only Jesus Christ, and that is the reason we cannot go beyond -- we have to stick to his teaching and to them alone. But this rhetorical question is more than just a negative assertion. It also goes to Paul's innermost feelings of insufficiency. This was brought about by his recognition of the tremendous responsibility that had been place upon him to be the apostle to the Gentiles, or for that matter an apostle (messenger) to any single soul regarding his/her salvation. Had not Jesus commissioned every one of us (Matthew 28:18-20) to do all that we can to take the truth to all peoples everywhere, it might be fitting for us to say we are not sufficient and use that as an excuse. But it is God who will make us sufficient if we allow ourselves to be vessels of His truth. This makes for an excellent word study throughout 2 Corinthians; see 3:5-6 and 12:9.]
17 For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.
[Paul stayed within what he was commanded by Christ, and that made him sufficient ... he was not sufficient in and of himself. Sufficient will be a key word in the next chapter. Did Paul did not need letters from Jerusalem to prove that what he was preaching was the truth? Do we need to get some authorization from some central authority before we can preach the truth? That seems to be what the Judaizing Christians were insisting upon, perhaps reasoning that Paul could not obtain such, or that when he did it would contain a requirement that he preach their pet doctrines.]
2 Corinthians 3
3:1 Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you?
2 Ye are our epistle, written in our hearts, known and read of all men;
3 being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables (that are) hearts of flesh.
[This is a beautiful appeal. I doubt that it is directed at those who had a mind to oppose Paul. It was directed at the "undecided" who knew Paul but were being influenced by those who were questioning his apostleship. His appeal is for them to consider themselves. Who converted you? Who taught you? Would you even know about Christ if it were not for me? Who would I get letters of commendation from? This last question is significant when we look at the organized hierarchies within "Christianity" today. All would point to the top person -- the Pope, the president of the Conference, the head of the Synod, etc. But in the first century such did not exist, and it was never the intent that any of these organizations should ever exist. If in doubt about this, read the first two chapters of the book of Galatians. So Paul diverts their attention from the writers of such documents to the consideration of what they are and why they have come as far as they have spiritually.]
4 And such confidence have we through Christ to God-ward:
5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;
6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit gives life.
[This last clause has been taken grossly out of context to have it say something that it does not say. It is not saying that we should not keep the letter of God's law. This is what we should all strive for, and it will produce great blessings if we give ourselves to it. The "letter" in this context is not the Corinthian letter, Paul's other epistles, the Gospels or the composite of the New Testament. Re-read verse 1. The letter under consideration here are the letters of commendation that some at Corinth were tempting Paul to obtain (perhaps from the other apostles). Paul said that he does not need them, and that looking for truth in such letters is spiritually deadly. Paul asserts that what he has provided for them is not validated by letters from the apostles or anyone else -- it is validated by the demonstrations of the Holy Spirit, which were amply supplied by Paul. Essentially he is saying that if you are looking for authority from some ecclesiastical organization established by men, this will result in nothing but spiritual death. Do we need to look any further than the Roman Catholic church for validation of this truth. Today we can easily determine if an organization or a preacher is consistent with the Spirit by comparing his teachings with those of the Bible. Note that Paul was not claiming authority based on his own credentials -- he was asking them to compare his teachings and his behavior with that dictated by the Holy Spirit.]
[Sufficiency. The subject comes up again in this passage; or perhaps there was no intent to leave the subject after it was introduced in 1:16. Recall the question: "who is sufficient for these things?" Paul is clear in not claiming to be sufficient of himself as the custom of many hierarchies within religious organizations do today. How did God make him (and us) sufficient to preach the gospel and thereby save the lost? By providing the full depth of the truth of the gospel of Jesus Christ, which contains the truth that is essential to salvation. When we preach that truth we are preaching nothing from ourselves, but are just being vessels to carry the truth to the lost.]
7 But if the ministration of death, written, (and) engraved on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which (glory) was passing away:
8 how shall not rather the ministration of the spirit be with glory?
[Paul now goes on to another comparison -- that of the Old Testament laws in general, and the Ten Commandments in particular, as being representative of the entire Old Testament laws. He calls them a ministration of death, which clearly indicates that Paul was confident that they did understand (probably because of his former teachings in this regard) what this ministration of death was. If they felt they were under part or all of it, as some do today, then they surely would not have understood it to be a ministration of death. So as not to leave any doubt he qualifies this (which could apply to any false teaching) by saying that it was engraved on stones -- obviously written directly by the hand of God. But the argument from the greater to the lessor here -- if this applies to the Ten Commandments per se, how much more would it apply to false teaching? But his point was that this ministration came with great glory to the point where the people could not look at the shining face of Moses. He adds that this glory was passing away even when the first law was given -- it was given as a stop gap in view of the “perfect law of liberty” (James 1:25) that was to follow with Christ. So, now there is infinitely more glory and obvious purity of truth with the new ministration -- that "of the Spirit."]
9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.
10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasses.
11 For if that which passes away (was) with glory, much more that which remains (is) in glory.
12 Having therefore such a hope, we use great boldness of speech,
13 and (are) not as Moses, (who) put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away:
[We hate to break in the middle of a sentence, but Paul is speaking about those who are preaching the truth in the above verses. In those that follow he is going to speak about those who reject this truth. The glory of the new law that supplants the Old Testament should be obvious to everyone who is sincerely searching for the truth. It is not a glory that can be seen with thunder and lightning and an earthquake moving a mountain. But the glory of the truth and its final revelation is something so much greater. Paul says he did not have to put a veil over his face because of the great glory that remains, the great hope of eternal life in Jesus, and thus the need for boldness of speech -- not timid rhetoric.]
14 but their minds were hardened: for until this very day at the reading of the old covenant the same veil remains, it not being revealed (to them) that it is done away in Christ.
[Can there be any doubt that we are not under the Old Testament today? Paul is not questioning its truth and accuracy. We saw in 1st Corinthians 10 where he said that these things were written for our admonition upon whom the end of the dispensation has now come. But its having been in effect at one time does not mean that it was designed to be in effect forever. If we understand the Old Testament we will understand the valuable role that it plays today in helping us to understand the testament that we are now under. But old is old, and it was done away as far as its ability to lead us to salvation by Christ and his death on the cross.]
15 But unto this day, whenever Moses is read, a veil lies upon their heart.
16 But whenever it shall turn to the Lord, the veil is taken away.
[Paul was obviously speaking of that exact time at which he was writing. But the fact that this is still true today is a type or prophecy that gives credence to all of the New Testament. The figurative veil keeps them from seeing that it was a means to an end, and not an end in itself. The reality of the veil is that they prevent the truth from entering into their hearts so that it can be understood and believed. It is quite interesting how Paul went from a persecutor of Christians to a preacher of the word in a matter of a few hours (see Acts 9). He went from one who was filled with hatred to one who was filled with the Holy Spirit. How could this be possible? Quite simply, the veil was removed, and all of his study of the Old Testament suddenly resulted in his excellent understanding of its application to Christ. So, he immediately entered the synagogues where he was going to deliver letters against Christians, but instead began proclaiming to them Christ, using the Old Testament as his proof. He turned to the Lord and the veil was taken away.]
17 Now the Lord is the Spirit: and where the Spirit of the Lord is, (there) is liberty.
[Liberty from the Old Testament law and its condemnation. The Lord is the Spirit ... recall "I and my Father are one." This is a type of metaphor that implies an identity that is not necessarily reality. This is being stated in the same sense. If Paul is under the influence of the Holy Spirit then he is being guided by the Lord. This is not talking about them being identical, but rather their being in total harmony, as a husband and wife should be one. A play on words -- Spirit of the Lord, or the Holy Spirit -- that by which you have had, with your Spiritual gifts, been able to discern truth from error. As it is difficult if not impossible for us to distinguish now between our body, soul and spirit -- we are all one; so it is with the Spirit of the Lord. The Father, the Son and the Holy Spirit are one in much the same sense. One, but not identical.]
18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.
[Please read this verse slowly and meditate on each phrase of it. If we "behold" (know and internalize) the glory of Jesus, we will become like him, sharing his glory.]
2 Corinthians 4
4:1 Therefore seeing we have this ministry, even as we obtained mercy, we faint not:
2 but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God.
["This ministry" is that of being transformed into the same spirit as was present in Jesus -- review verse 3:18. This is a beautiful statement of the transforming power of Jesus and the Holy Spirit. Explained further in verse 2, it is a result of a turn away from immorality and false teaching and toward a preaching of the truth. "Commending ourselves ..." indicates that he is not just doing this in word -- he is appealing to their consciences -- they know what he had done for them and the virtue of his life ... this should have gone without saying.]
3 And even if our gospel is veiled, it is veiled in them that perish:
4 in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn (upon them).
[The gospel is not difficult and veiled -- apparently some had been complaining of this. To those looking for the truth it is simple (he will express this again in Chapter 11). But to those who do not want to believe (for whatever reason), to them it is impossible to understand. He covered this in 1 Cor. 2. A statement here is made that Christ is the image of God, and that the light of the gospel is the glory of Christ. When we deny the power of the gospel, this reflects negatively upon us, not upon God.]
5 For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.
[Paul is trying to keep himself out of this – essentially saying: it is not about me, it is about Jesus.]
6 Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
[Figuratively referencing back to Genesis 1:3 -- "Let there be light." Yet using the word light figuratively to refer to knowledge and understanding of reality. A very consistent context here going all the way back into Chapter 3. This is an amazingly sublime statement. "In the face of Jesus Christ" goes back to Moses and his face glowing. But now, it is not the glowing of the face of Moses that is so spectacular -- it is the glowing face of Jesus Christ ... not literally of course, but his coming to be the light of the truth (John 1).]
7 But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves;
[What is the treasure? It is the truth of the gospel of Jesus Christ ... essentially the entirety of the New Testament. It is a treasure since therein lies the power of God’s righteousness as it applies to those who believe (Romans 1:16-17). In earthen vessels is within the mind of the preachers -- frail human containers. And yet, it is the contents and not the container that is important. Paul expresses his humility here -- he wants no credit at all for the contents of the message -- the power is not in Paul -- the power is that of God -- the power of God unto salvation, the gospel.]
8(we are) pressed on every side, yet not straitened; perplexed, yet not unto despair;
9 pursued, yet not forsaken; smitten down, yet not destroyed;
10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.
[Again showing the frailty and defects of the container. Is this a fit container of the wonderful gospel? Well, Jesus was the ultimate container, and Jesus suffered all of these things, so Paul makes no apology. He is demonstrating nothing that Jesus did not demonstrate, and he calls it "the dying of Jesus" that is manifested in his own body. And yet, it is this dying savior that was necessary for us to have life. And in enabling the weak and frail body to be able to proclaim the truth, the power of the truth (and not the physical body) is made even more apparent.]
11 For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh.
[So there is a reason for all this. Perhaps a reason that Jesus was not a Hercules type of beautiful humanity, and Paul also seems to suffer many things, perhaps being small and a bit ugly. It is not the container -- it is the contents. A beautiful container would distract from the contents. An inferior container would lead to a concentration on the contents and not the container. It seems they were complaining about Paul's physical aspects, and following after their military heroes. And so it is today.]
12 So then death works in us, but life in you.
[This may be sarcastic -- it is hard to say. If he is saying that they did not have these physical defects that he had, then it would be sarcastic. You are superior to us since you have life and we (the apostles or perhaps those or Paul's company) have death (spoken sarcastically). Or perhaps he is saying, the death that works in us (our weaknesses) enables us to better display to you the gospel, so that you are not seeing us, you are seeing the truth. Thus, it is producing (spiritual) life in you. Our opinion? We feel that perhaps Paul plays these word games in order that they not fully resolve his main point, forcing them to make both play out in their minds. Extremely sublime.]
13 But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak;
14 knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.
[The Psalmist was greatly afflicted when he wrote this, which is well worth our copying this in so that we can get a feel for what he was going through:
Ps 116:3-11
3 The cords of death compassed me, and the pains of Sheol gat hold upon me: I found trouble and sorrow.
4 Then called I upon the name of the LORD: O LORD, I beseech thee, deliver my soul.
5 Gracious is the LORD, and righteous; yea, our God is merciful.
6 The Lord preserves the simple: I was brought low, and he saved me.
7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.
8 For thou hast delivered my soul from death, Mine eyes from tears, (and) my feet from falling.
9 I will walk before the LORD in the land of the living.
10 I believe, for I will speak: I was greatly afflicted:
11 I said in my haste, all men are liars.
The Psalmist appeals to God and obtains delivery, and based upon that deliverance, he believes and he speaks. Paul's deliverance was from sin, and he said "to me to live is Christ" (Phil. 1:21). His speaking was not a defense of his ego; it was speaking based on the faith that he had in Jesus to deliver him from his sins and see him onto heaven when this life is over. Verse 11 of Psalms 116 is an affirmation of the faith that the Psalmist had in God as opposed to men, and that same attitude is being shown and encouraged by Paul.]
15 For all things (are) for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.
[Paul's tribulations (and for that matter, Jesus' and all Christians who suffer for the preaching of the truth) was endured for their sakes so that that grace of God could be extended to them, and so that they would glorify God.]
16 Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day.
17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory;
18 while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
[Another chapter ending that we feel better is meditated upon than read about.]
2 Corinthians 5
5:1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2 For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:
3 if so be that being clothed we shall not be found naked.
[A commentary on these verses can be found in Romans 8 and also 1 Corinthians 15. Very similar words are used in those places. The earthly houses of our tabernacles are our earthly mortal bodies. They will be replaced with a “spiritual body” (we have no other words with which to describe it, and this it the terminology used in 1 Cor. 15). In verse 2 he also calls it a "habitation which is from heaven." Verse 3 is an allusion to the fact that everyone will not receive such a habitation. Some will be found naked.]
4 For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
[Here he seems to be using the term "unclothed" to be synonymous with "free from our current decaying bodies." The idea conveyed it that such freedom is not what he is seeking, at least not that alone. He also wants, and has the assurance of, eternal life. The nature of our body might not be describable at this point in time, but we can be assured that there will be something that will cloth our souls and our spirits.]
5 Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.
[The term "earnest of the Spirit" was discussed in 1:22. The revelation made and confirmed by the Holy Spirit provides an assurance, analogous to earnest money that would be placed as a down payment on a house. In this case God has given us the assurance that He will keep all of his promises by keeping the promise with regard to the Holy Spirit, which received intensive discussion in our review of Acts (see Acts 2:38 and 5:32). Surely if God kept that promise, He will keep all of His promises. And, it was for this very purpose that God "wrought us," i.e., shaped us from our former evil ways to those ways of God that have all of the beauty that His divine grace can bestow upon us.]
6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord
7(for we walk by faith, not by sight);
8 we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
[In several places in his epistles (e.g., Philippians 1:23) Paul alludes to his desire to end life on this earth and be with the Lord, as if it were his own decision. We know (as we know that Paul did) that this was not something that he was free to could decide. He would be on this earth just as long as God wanted to be, for only God has the right to determine the timing of such things. So he speaks accommodatively as if he had the right to make this decision, what would he do? Here he says that he is willing to give up this life at any time for the better habitation, to be at home with the Lord. The parenthetical in verse 7 might be as informative by its placement is explained by what it says. These are not tangible things that can be seen with the eyes; they can only be seen by the spiritual side of those who know that the real things are not what we can discern with our senses. These things are temporal and will soon be gone; the things we see by faith will be eternal and they are the true reality.]
10 For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things (done) in the body, according to what he hath done, whether (it be) good or bad.
[While we agree that Paul here is not teaching salvation by works, we can also be perfectly sure that he is not saying a man is saved by faith only (that concept not even being part of this verse). We are saved by faith, but let us not deceive ourselves. If you want to know the reality of your faith, just look at your works (James 2). So it is the correlation between faith and works that leads Paul to make this statement, not his belief that we can either merit or earn our salvation, or that we are saved by our own actions without the need for the cleansing power of the blood of Jesus Christ. But ultimately our salvation is in our own hands -- we can choose either to accept the saving power of the gospel or turn our backs on it and reject it.]
11 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
[Why fear? Because we will be made manifest before the judgment-seat of Christ, and it is a fearful thing to fall into the hands of the living God (Hebrews 10:31). We persuade men of the gospel of Jesus Christ, since those are the only words by which a person can be saved (Romans 1:16). God knows our motives; nothing is hidden from Him -- he knows us far better than we know ourselves in that we can deceive ourselves as to what our motives are. But finally, Paul had the hope that they would understand what it was that he was trying to accomplish as far as they were concerned, and that their consciences would guide them into allowing these actions and words to sink into their hearts.]
12 We are not again commending ourselves unto you, but (speak) as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.
[This starts a new section of the letter. The subject of Paul’s commending himself to them was introduced in 2 Cor. 3:1, and referenced again in 2 Cor. 4:2, and this might be what he is referring to with the word “again.” It will also be further used as a subject in 2 Cor. 6:4. Surely Paul should not have needed to defend himself before them in any way. But it was needed because of those who crept into the church and were trying to promote themselves by their appeal to the carnal instincts as opposed to the truth of the gospel. So, effectively Paul is speaking of his motivation here -- it is not to commend himself, but it is to give them the ammunition that they need to fight off those who would oppose the truth,]
13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.
[In Acts 26:24 Festus accused Paul of being mad -- that his much learning had made him unstable. Similarly, many religious people today are accused of having some psychological defect that leads them to need a crutch. It seems that Paul was getting similar treatment from some at Corinth. Failing to be able to confront the truth with which he spoke, they went after the man personally with an ad hominem attack claiming that Paul was "beside himself," probably in condemning their obviously evil behaviors. His counter to this is that if he is beside himself it would be "unto God." His zeal for God might be interpreted as such, as it was by Festus. But he assures them that he is of a totally sober and reasonable mind unto their salvation.]
14 For the love of Christ constrains us; because we thus judge, that one died for all, therefore all died;
15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again.
[Referring to the reason that Paul has their best interests in mind -- he had to since he is constrained by the love of Christ. Love of Christ could be that the love that Christ has for him and all mankind, or it could be Paul’s love for Christ. These are not mutually exclusive, and we could conclude that both are intended.]
[What would be the motive of the accusers? The love of Christ was never made as clear as when he went to the cross and died for all. "Therefore all died" or as other translations put it "all were dead." All were dead in their sins or else Jesus would not have had to die for all; he would only have to die for those who were in their sins. But if they were dead to God in their sins, then they would have had to have died at some point, supporting the ASV translation ("therefore all died"). But now they live spiritually having put to death that old man of sin (Romans 6:1-6). And this spiritual life is sustained by living not unto ourselves, but unto the one who died for us, Jesus.]
16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know (him so) no more.
[This is a delicate and complex verse, but we feel in this context it has only one explanation. Prior to becoming a Christian we have a view of our fellow man -- some are Christians and some are not, and we probably do not make too much of a distinction between them. After becoming a Christian and being enlightened to the ways of Jesus Christ, our entire views of our fellow man changes. We do not see them "after the flesh" as we did prior to becoming Christians. We see them as valuable souls, and our fellow Christians as fellow pilgrims in an alien world. "Henceforth" here would seem to be once Paul become a Christian -- his whole view of mankind changed, and he no longer viewed his fellow man "after the flesh," in the worldly way that he had viewed them before. "Even though we have known Christ after the flesh" -- that is, he had in the past viewed Jesus from a worldly point of view, but now no more. Now that he is a Christian he does not view Jesus as just a worldly figure, a great man, or even a great prophet. As Peter said: "Thou art the Christ, the son of the Living God" (Mt. 16:18) -- that is a completely different way of seeing and knowing Christ than merely as an historical figure.
17 Wherefore if any man is in Christ, (he is) a new creature: the old things are passed away; behold, they are become new.
[Elaborating on verse 16, it is not just me (Paul), but any man who is in Christ. You just do not see things the same way. You are an entirely new creature with an entirely new perspective. The old things are dead -- we used the term passed away as a euphemism for death, and that appears to be the way Paul is using it here. The corpses of these old things may still exist, but to us they are dead and no longer relevant. So the old things are no longer even there, at least as impacting the way that we see the world. Perhaps indicating that we may look at them in a different way -- in the way that they can help us serve the commands of God, and not to serve our own selfish purposes.]
18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;
19 that is, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.
[First he asserts that God through (or in) Christ reconciled us to Himself. It was by means of the death of Christ and the shedding of his blood on the cross that we are now reconciled to God. But those who are reconciled have a ministry -- a ministry of further reconciliation, through the gospel that they are commanded to take to the whole world (Mt. 28:18). The gospel is the word of reconciliation.]
20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech (you) on behalf of Christ, be ye reconciled to God.
[An ambassador represents his king (or other ruler) to another nation. As ambassadors of Christ those faithful Christians were begging (entreating and beseeching) all men to be reconciled to God; but especially at this time, the Corinthian Christians were to be reconciled. This shows that while God has done all that he can to implement our reconciliation, the rest is up to us. It is up to us to take advantage of what God now offers to us free of charge. Yes, there are certain conditions involved in accepting this reconciliation, but compared to what Jesus has already done for us, they can hardly qualify as meritorious works, especially when the overlooking of our past sins is considered. And, for that matter, there is nothing that we can give, and no work that we can do, that we do not receive back in greater quality a hundred fold (Mark 10:30).]
21 Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
[Let us work backwards in understanding this verse in light of the previous one. We (those who are reconciled) become the righteousness of God in Christ. Does this mean that we ARE righteous? Not in any absolute sense, we certainly do not qualify on those grounds. While we might fight against sin for all we are worth, there is no denying that we fall to it at times, so we cannot consider ourselves righteous in the same sense that Jesus was righteous (totally sinless). Then, how do we "become the righteousness of God?" Through the blood of Christ our sins are no longer counted against us -- they are forgiven, so it is just AS THOUGH we were righteous. In other words, God views us as being righteous even though we do not deserve to be called righteous. Given this understanding of the latter part of the verse, the first can better be understood. Did Jesus become sin? No! Just as we are viewed as righteous, Jesus was viewed as the one who must pay the price for our sins (i.e., the one who was guilty). But just as we cannot claim to be righteous, neither should we view Jesus as becoming a sinner. He was made to appear to be sin when he died on the cross, but he was not sin, and he never committed a sin -- "Him who knew no sin..." adequately describes Jesus. He was made to appear to be sin, or figuratively "made sin" on our behalf so that we can be made to appear to be righteous. There are several figures of speech used in this verse and we urge serious exegetes to become familiar with all of them, and especially with the non-identical metaphor.
Go to 2 Corinthians 6-10
In the discussion the authorship of this letter will be attributed to Paul, e.g., Paul said this, and Paul said that. We recognize that the Holy Spirit inspired Paul in this endeavor (see 1 Corinthians 2), but we will not be laborious in stating over and over that “the Holy Spirit through Paul said this or that.” In attributing authorship to Paul, we are not in any way stating that it was his thought alone. However, we will also see the Holy Spirit using the thoughts and emotions of Paul to best express what the Holy Spirit wishes to convey to the Corinthian Christians and to us. Think about how marvelous this means of communication is.
2 Corinthians 1
1:1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
[This is the second letter that we have that Paul wrote to the Christians (saints) at Corinth, the exceedingly rich Greek port city (see Introduction). Paul asserts that he is an apostle since false teachers had come in and questioned his apostleship. He did not appoint himself, nor was he appointed by those who came before him (the twelve chosen by Jesus, one of whom was replaced by Matthias in Acts 1). So he further asserts that he was appointed an apostle "through the will of God." Paul’s apostleship will be an issue that will be discussed in this letter, so its introduction and confirmation at this point is not surprising. There is absolutely no example of an apostolic succession in the New Testament, and Paul's letter to the Galatians is further proof that such did not take place in his case. The appointment of Mathias to take Judas' office was a special case, as evidenced by the following:
- According to Acts 1:20, the authority stated for it was a principle given in the Old Testament (Psalms 69:25 and 109:8), which although they were not originally intended to point to Judas, certainly apply to him. In any event, if this were going to apply to an apostolic succession it would only apply if the apostle being replaced were of the wicked caliber of Judas.
- The qualification of the person to replace Judas was that they had to have "accompanied with us [the 11 apostles] from the beginning. They were to become "witnesses in this special sense. Clearly, no one meets this qualification today.
[Timothy was with Paul at this time and is stated as a co-author of the letter. No doubt he was involved with its writing and well understood its contents and ramifications. The blessing of grace and peace are common to Paul’s introductions, but we should not pass over them lightly. Verse 2 shows that these blessing are not due to chance, but they come from God the Father and the Lord Jesus Christ, and we should rightfully be thankful to them when we experience these blessings.]
3 Blessed (be) the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort;
4 who comforts us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.
[The idea of wishing God to be blessed is one of praise and thanksgiving. We are hardly in a position to give God anything else, in that the return of both ourselves to His service, and our possessions, were first given to us by Him. Paul attributes comfort to God, the Father of Jesus and the father of mercies (metaphorically). Being the “father” of mercies in this sense is that of source. If we consider the components of verse 3 respectively, it would imply that God the Father is the father of mercies, and that Jesus Christ is the God of all comfort. It should be recognized that the word "God" is not at all limited to God the Father, and it is often used to express the Father, Son and the Holy Spirit in their unity in righteousness. Thus, it is quite possible that “God” is being used in this way in all cases in verses 3 and 4. Clearly, it is both God the Father and Jesus Christ who collectively bring us comfort, and without the Holy Spirit we would not have this writing.]
[Comfort is a major theme of the entire letter, and introducing it immediately attunes the readers to this. Paul was in need of comfort, and it seems that the Corinthians were as well, due to external persecutions, internal divisions and the physical cares of this life. If God comforts us, then we will be able to better comfort others who are in despair. This is the first benefit of our suffering. It is not a benefit directly to the person who is afflicted, but it enables that person to comfort others. This is accomplished by the fact that we are comforted, i.e., “through the comfort wherewith we ourselves are comforted of God.” In this regard it is imperative that Christians demonstrate this comfort by resisting the temptation to complain about their afflictions.
[We all know that when we go through a negative experience that we are then prepared to advise others and to demonstrate that we were able to persist and overcome through the help of God, in whom we have our comfort. Note early in verse 4, "... all our affliction" and then “any affliction” to reinforce the principle that there is no affliction too large that we cannot obtain comfort from it from God. Even Job eventually obtained comfort from God, and his faith gave him ongoing spiritual comfort even when in torment. But it is important that we do not expect it instantaneously.]
[Benefits of Suffering #1. Finally, an internal note on this subject. Paul has given the first benefit of suffering already and will continue to give a variety of reasons "why bad things happen to good people" (quoted from a popular book title on the subject). In order to show the continuity of this theme throughout the letter, and especially in Chapter 12, we will number these reasons in bold and increment this number each time another reason is given. At the appropriate time we will present a list of these reasons.]
5 For as the sufferings of Christ abound unto us, even so our comfort also abounds through Christ.
[The particular suffering that Paul is talking about are those that Jesus endured -- as Christians we will have to endure the same type of treatment that Jesus endured from others, and perhaps from our former friends and even our family members; 2 Timothy 3:12: “Yea, and all that would live godly in Christ Jesus shall suffer persecution.” Paul illustrates this with a figure of harvest where the crop is "abounding." Despite this being a negative harvest, it brings positive results because the comfort through Christ abounds even more. Persecution continues to be so heavily against Jesus that His being in heaven results in the enemies of the cross taking out their vengeance on his followers (Revelation 12:17). The use of "Christ" as opposed to "Jesus" may well be to indicate the overwhelming benefits that we should realize now that the true messiah has come.]
6 But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which works in the patient enduring of the same sufferings which we also suffer:
7 and our hope for you is steadfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.
[It is clear that the faithful Christians at Corinth were either currently enduring persecution or soon would be. This is beautiful language of hope indicating that whether in affliction or in comfort it is all for the best. Here it is important to recognize that the comfort would not come from a cessation of the persecution -- it would come from their putting their hope in something greater than what this world offers.]
8 For we would not have you ignorant, brethren, concerning our affliction which befell (us) in Asia, that we were weighed down exceedingly, beyond our power, insomuch that we despaired even of life:
9 yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead:
[As we go through this book notice that we can feel the humanity of Paul -- his courage, but also his weaknesses, fears and doubts. We do not know which afflictions Paul is referring to in Asia since he had so many (e.g., Acts 19). What matters here is not the specific issue (lest we get sidetracked) but the fact that he was so upset at the situation that he "despaired even of life." Paul talks about such a conflict within on other occasions, e.g., Philippians 1:23-24: "But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better; yet to abide in the flesh is more needful for your sake." We should not believe that Paul was some super-human who never got distraught. We will be able to relate to this as we continue on through the epistle.
[Benefits of suffering #2. We are now given a second benefit for suffering, specifically in this case the suffering of being sentenced to death. But such would certainly apply to any suffering that put our lives in jeopardy. That benefit: "that we should not trust in ourselves." When we find ourselves in the worst of circumstances, it is much easier to turn to the Lord and to put our trust in Him to rescue us from the perils that we face. Indeed, this is a benefit that those of us who have been through such experiences can clearly understand. We ask: what better person am I for going through this suffering? or conversely ... could I ever be the quality of person that I am now had I not experienced the suffering and close brush with death? Not that we should glory in this, because it is God and Him alone that enables us to get through these things, as we see in the next verse.]
10 [God] who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us;
11 ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.
[While we cannot identify the details, it is clear that the ordeal that Paul had recently gone through placed him very close to death. Paul attributes God's help in rescuing him to be in response to their prayers for him. This is part of his humility. Surely he prayed for himself in the midst of being sentenced to death, but his prayers were not just for personal benefit. He was more than satisfied to die for the Lord at any time. But what he received was instead his delivery -- something that they had surely been praying for. We know that Jesus had promised Paul protection and had made good on that promise (Acts 26:16-23), as God always does. And yet he must have had his doubts at times, as we all do. So he is thankful for their prayers, and he is hopeful that they will give thanks and rejoice as much as he has.]
12 For our glorifying is this, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly to you-ward.
[The battle throughout the bible is between the wisdom of man (inspired largely by Satan’s lies) and the wisdom of God. We saw a major discussion of this by Paul in 1 Corinthians chapters 1 and 2. Again he does not take the credit, but assigns it to “the grace of God.” Did Paul think important his behavior as a result of his gratitude for the grace of God that was revealed to him? It is this behavior that will prove his integrity and his faithfulness to Jesus throughout the conflicts, and now even in victory over the adversary. The words “glorying” or “rejoicing” are superior to “boasting,” which implies pride, and some translations even use the word pride. Pride and boasting would be internally inconsistent with Paul giving all of the glory to the grace of God for both his escape and his behavior toward the Corinthians.]
13 For we write no other things unto you, than what ye read or even acknowledge, and I hope ye will acknowledge unto the end:
14 as also ye did acknowledge us in part, that we are your glorying, even as ye also are ours, in the day of our Lord Jesus.
[Paul was totally truthful and up front with them, with no reason for guile or deceit. He is anticipating that some might be accusing him of deceit, and he is being preemptive in countering this. This he could do because he had spent a fair amount of time with them (18 months, Acts 18:11), more than sufficient for them to see the character of one who worked with his own hands as a tent-maker (Acts 18:2-3) while he was preaching and ministering to their needs. How was Paul their glorying? Perhaps as given in verse 11 as they prayed for Paul, and their prayers were answered. Now they can glory (rejoice) in what the Lord has done for them. The day of our Lord Jesus would seem to be the day of judgment when Paul is expecting many, if not all, of them to be judged worthy of eternal life with Jesus.]
15 And in this confidence I was minded to come first unto you, that ye might have a second benefit;
16 and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judaea.
[This was the rationale for the original plan, but it was interrupted by a judgment made by Paul based on further information that he had then received from them. However, as we continue we will see that Paul’s enemies used this well-justified change of plans to accuse Paul of instability.]
17 When I therefore was thus minded, did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?
18 But as God is faithful, our word toward you is not yea and nay.
[Some had accused Paul of being fickle -- not knowing what he really wanted. Or worse, saying one thing and then doing something else -- lying. Paul reasons with them to consider what he had already been to them. This might seem to us to be a trivial accusation that should be quickly cast aside by the apostle. But let us suggest that this accusation hurt Paul deeply, and that it will be a largely unmentioned undercurrent throughout the letter. It is important that we not lose sight of this, and we will make frequent reference to it. For example, we might think that Paul has changed the subject in verses 19-22 to the subjects of honesty per se and the sealing of the Holy Spirit. However, the context clearly shows that the major subject was that of defending himself against these critics, since he recognized that their complaint went far deeper than just their minor annoyance with his behavior. Another important consideration is the most recent converts who did not know Paul personally.]
19 For the Son of God, Jesus Christ, who was preached among you by us, (even) by me and Silvanus and Timothy, was not yea and nay, but in him is yea.
20 For how many soever be the promises of God, in him is the yea: wherefore also through him is the Amen, unto the glory of God through us.
[Before giving an explanation Paul shames them into realizing how foolish they are to doubt his integrity. Silvanus, aka Silas was with Paul at Philippi, and was imprisoned there with him (Acts 16). He stayed behind with Timothy at Berea when Paul went on to Athens, but Paul charged them to join him as soon as possible (Acts 17:15). It seems that they fulfilled this instruction by joining Paul at Corinth, at which point it is stated (Acts 18:5): “when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.” Prior to this Acts 18:4 states that “he reasoned in the synagogue every Sabbath and persuaded Jews and Greeks.” The difference between reasoning and testifying might not seem to be of significance to us, but Luke sees it to be a critical difference in Paul’s creating animosity toward himself from the Jews. The possibility that some of this animosity may have crept into the church cannot be ignored as a motivation factor in their various spurious complaints against Paul. The citing of these men by Paul at this time is major testimony of their respect by the faithful at Corinth. Yea and nay seems to be an expression representing those who cannot make up their minds, change their minds, or perhaps are trying to be deceptive (see Matthew 5:37). Paul denies that anything like this could be of Christ or the promises of God. Jesus is called “the Amen” in Revelation 3:14, the word meaning true and totally valid. The thought here is: how could you expect anyone totally dedicated to the gospel of Jesus Christ to be deceitful? This transfers the evaluation from Paul’s words to his integrity in preaching and living the gospel.]
21 Now he that establishes us with you in Christ, and anointed us, is God;
22 who also sealed us, and gave (us) the earnest of the Spirit in our hearts.
[We note the Father, the Son and the Holy Spirit in this sentence. The roles that they play: (1) Jesus is who they are "in" -- in the sense of being in total harmony with and obedience to him; (2) God the Father is the one who established them in Christ, i.e., anointed them and sealed them up as a package protected with the seal of God's sovereignty; and (3) the Holy Spirit was a gift to all believers (Acts 5:32) from God who "gave (us) the earnest of the Spirit". An earnest is a payment (or gift in this case) that assures a larger payment (gift) in the future. The Holy Spirit was given to them in miraculous measure to the point where they had spiritual gifts (1 Cor. 12, 13, 14); but this applies to all of the Christians at Corinth, not just those who had spiritual gifts through the laying on of the apostle's hands. And hence it applies to all Christians today in the sense that we have in the scriptures a glimpse of heaven, and with it the assurance that it will be ours to possess. This is a continuation of Paul’s rebuttal against those who were accusing him, and with this as support, he is ready to tell them just why he did not come as originally scheduled.]
23 But I call God for a witness upon my soul, that to spare you I forbear to come unto Corinth.
[This exceedingly strong language that it can hardly be described as anything less than swearing, illustrates the depth of Paul’s emotional involvement with this issue. The statement itself demonstrates that Jesus commands on this subject in the Sermon on the Mount (Matthew 5:33-37) were not intended as a total prohibition but rather that the Christian should be so regarded as to not require oaths. The use of Jesus own words in the previous verses (yea and nay) shows Paul’s familiarity with these words. And there is no doubt that he did all that he could to demonstrate to the Corinthians that he should be trusted as an honest man. But clearly, some either did not, or they themselves were dishonest in using this falsely against Paul. Paul is obviously not speaking to those who knew him and trusted him, but rather to those who were trying to discredit him for not arriving at the expected time. His delay is to give them time to make additional corrections, and the purpose of this letter is to specify what some of those corrections should be. False accusations against Paul were themselves sins that needed to be repented of and forgiven, and thus we can see a good reason for Paul’s reluctance to confront them if, in fact, such confrontation was not essential.]
24 Not that we have lordship over your faith, but are helpers of your joy: for in faith ye stand fast.
[It is faith in the Lord that leads us to our ultimate obedience, and without such obedience we have no assurance that our faith is saving faith (James 2:14-26). No human lord can bring this about, not even an apostle. We see in Acts that the apostles’ role was not to dictate, but to lead by their examples. As time goes by we see them exercising their spiritual gifts less and less as the full truth of the gospel is fully revealed and no longer needs either to be further introduced or proven. This is in stark contrast to many false religions today where the top levels of the hierarchy expect to be considered as lords.]
2 Corinthians 2
2:1 But I determined this for myself, that I would not come again to you with sorrow.
[This should not infer that he came to them a first time (or a previous time) with sorrow. The "come again" is one thing and the "with sorrow" is something else. Perhaps it could be phrased: "the next time I come to you, I do not want it to be with sorrow."
2 For if I make you sorry, who then is he that makes me glad but he that is made sorry by me?
[Here Paul begins (as we shall see often in the letter) to show his human compassion. He wants to be made glad by them, and he cannot accomplish that if he comes to them with a hard message of discipline. So, he is writing the letter to try to pave the way for positive things.]
3 And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is (the joy) of you all.
4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love that I have more abundantly unto you.
[This seems to be referring to a previous letter -- we know there were many that we do not have. Even in 1st Corinthians he was saying the same thing -- that he was emotionally involved with them and greatly feared that he would have to come to them while they were having issues. This upset him greatly -- to tears. He wants to display this love to them and that would be difficult if he has to correct all of their shortcomings.]
5 But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all.
[As we will see immediately below, he is talking about the man who had his father's wife as discussed in 1st Corinthians 5. Recall from 1 Cor. 5 where Paul commanded that the man who was having sex with his father's wife (apparently his stepmother) be withdrawn from. Apparently that action was taken and the man repented (which was the major goal of the action) -- so it was successful! But now it seems there are some who are not willing to forgive him. Of course, sin of this sort causes all kinds of deep sorrow. It upsets faithful believers to the point that people who are not even physically related to those in error lose sleep over it shed tears. It was not a trivial that someone would do such a thing -- but even worse, that it would be tolerated in the congregation. But their unloving actions toward the penitent brother was not justified.]
6 Sufficient to such a one is this punishment which was (inflicted) by the many;
7 so that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.
8 Wherefore I beseech you to confirm (your) love toward him.
9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things.
10 But to whom ye forgive anything, I (forgive) also: for what I also have forgiven, if I have forgiven anything, for your sakes (have I forgiven it) in the presence of Christ;
[So he pleads with them to accept back the man who has now repented of his sins. This man is now right before God, and he should be equally right before his brothers and sisters in Christ. Love should compel it -- the withdrawal should have been motivated out of love (2 Thes 3:14-15). There should be tears of joy at his return.]
11 that no advantage may be gained over us by Satan: for we are not ignorant of his devices.
[This is a very informative and deep verse. It tells us that when people are trying to do right, Satan can get them to do evil by taking good things to an extreme. Surely they thought that additional punishment was in order, but it was not. It is a device of Satan to turn good into evil, just as God turns evil into good. Perhaps the most common example of this is the man who gets proud of his knowledge of God's word. Most mature Christians have seen this, and if honest will try to recognize it within themselves. Consider this fact: only a legitimately righteous man can be proud of his righteousness -- and perhaps even truthfully brag about it. It is a feeling of righteousness (i.e., a clear conscience) taken to an extreme to where it becomes evil pride. There are many other examples. In fact, it is difficult to think of any act of righteousness that cannot become sinful by being abused in some extreme way. This is a device of Satan. We must not be ignorant of his devices -- he has many and most of them are quite subtle.]
12 Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord,
13 I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia.
[Again, here Paul is explicit in expressing his feelings, his weaknesses, perhaps even his lack of faith at that point. Was not Jesus Christ enough? But Paul was a man just like you and me. He had emotions, and there were times when he was depressed as well, just like us. He was looking for Titus and could not find him -- he was extremely discouraged. He went from Troas to Macedonia, apparently seeking him.]
[If you try to find this event in the book of Acts, it is not given per se. In fact, Titus is not mentioned at all by Luke in Acts, and neither of timings of the two mentions of Troas can be assigned to this event. The first is in Acts 15:8, 11, which was during Paul's second missionary journey. This one is tempting and we have seen it as a reference in some reference bibles. It clearly says that Paul did not spend much time in Troas at all and quickly went to Macedonia (specifically Philippi). But you would think that if Paul also had great angst about Titus that Luke would have recorded it. Further, this event happened about 2-3 years before the church at Corinth was fully established (Acts 18, Paul stayed with them 18 months), and it would place it about five years before 1 Corinthians was written. To think that Paul would bring up such an old event would make no sense. The second temptation is to assign it to the mention of Troas in Acts 20:5-6. While this would be in the right time frame, Luke was with Paul and he carefully tracked where he went from Troas, and it was clearly south (not north) in an attempt to reach Jerusalem by Pentecost (Acts 20:16). The answer as to the timing of Paul having this angst in his spirit for not finding Titus is buried in Acts 20:1. There it says that he went from Ephesus to Macedonia, and if the normal course were followed, that would have taken him through Troas. The fact that it is not mentioned by Luke is because it was incidental to Luke's purposes. Just why Paul thought that Titus would be in Troas is unknown, but for sure he did expect it. And when Titus was not there, he had some idea that he must be in Macedonia, specifically in Philippi. So, he immediately made provisions to embark to that city, and we learn here that he was successful, through the grace of God in finding Titus there. Note that the return trip from Philllip to Troas is recorded in Acts 20:6, Luke being with them at that point.]
14 But thanks be unto God, who always leads us in triumph in Christ, and makes manifest through us the savor of his knowledge in every place.
[Benefits of suffering #3; motivating us to give God thanks for His blessings. Paul was able to overcome his depression with God's help, and God went so far as to bring Titus to him -- we will suspend this story for now and pick it up in Chapters 7 and 8. This shows us a third benefit to suffering. The point here is that no matter how bad you might feel about things, God is able, and God WILL eventually bring relief. All suffering has a purpose for God's children -- perhaps to make the joy that much better -- or perhaps for other reasons. Remember that this entire letter has that subtheme of providing answers to the question of why good people suffer.]
15 For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish;
16 to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things?
[Paul's message did not have "two smells" in this metaphor -- only one. There is only one gospel. But as we see throughout the book of Acts, the same words that bring one to the truth (savor from life unto life) will drive another person away (savor of death unto death). Recall (in Romans 1:16-17) the expression "faith unto faith." This seems to be a Hebrew idiom that implies a magnification. Those who start with a little faith end with much faith -- a little life, with much life, a little death in rejecting the truth and thus more death and ultimate destruction.]
["Who is sufficient?" No one, not even Paul -- only Jesus Christ, and that is the reason we cannot go beyond -- we have to stick to his teaching and to them alone. But this rhetorical question is more than just a negative assertion. It also goes to Paul's innermost feelings of insufficiency. This was brought about by his recognition of the tremendous responsibility that had been place upon him to be the apostle to the Gentiles, or for that matter an apostle (messenger) to any single soul regarding his/her salvation. Had not Jesus commissioned every one of us (Matthew 28:18-20) to do all that we can to take the truth to all peoples everywhere, it might be fitting for us to say we are not sufficient and use that as an excuse. But it is God who will make us sufficient if we allow ourselves to be vessels of His truth. This makes for an excellent word study throughout 2 Corinthians; see 3:5-6 and 12:9.]
17 For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.
[Paul stayed within what he was commanded by Christ, and that made him sufficient ... he was not sufficient in and of himself. Sufficient will be a key word in the next chapter. Did Paul did not need letters from Jerusalem to prove that what he was preaching was the truth? Do we need to get some authorization from some central authority before we can preach the truth? That seems to be what the Judaizing Christians were insisting upon, perhaps reasoning that Paul could not obtain such, or that when he did it would contain a requirement that he preach their pet doctrines.]
2 Corinthians 3
3:1 Are we beginning again to commend ourselves? or need we, as do some, epistles of commendation to you or from you?
2 Ye are our epistle, written in our hearts, known and read of all men;
3 being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables (that are) hearts of flesh.
[This is a beautiful appeal. I doubt that it is directed at those who had a mind to oppose Paul. It was directed at the "undecided" who knew Paul but were being influenced by those who were questioning his apostleship. His appeal is for them to consider themselves. Who converted you? Who taught you? Would you even know about Christ if it were not for me? Who would I get letters of commendation from? This last question is significant when we look at the organized hierarchies within "Christianity" today. All would point to the top person -- the Pope, the president of the Conference, the head of the Synod, etc. But in the first century such did not exist, and it was never the intent that any of these organizations should ever exist. If in doubt about this, read the first two chapters of the book of Galatians. So Paul diverts their attention from the writers of such documents to the consideration of what they are and why they have come as far as they have spiritually.]
4 And such confidence have we through Christ to God-ward:
5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;
6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit gives life.
[This last clause has been taken grossly out of context to have it say something that it does not say. It is not saying that we should not keep the letter of God's law. This is what we should all strive for, and it will produce great blessings if we give ourselves to it. The "letter" in this context is not the Corinthian letter, Paul's other epistles, the Gospels or the composite of the New Testament. Re-read verse 1. The letter under consideration here are the letters of commendation that some at Corinth were tempting Paul to obtain (perhaps from the other apostles). Paul said that he does not need them, and that looking for truth in such letters is spiritually deadly. Paul asserts that what he has provided for them is not validated by letters from the apostles or anyone else -- it is validated by the demonstrations of the Holy Spirit, which were amply supplied by Paul. Essentially he is saying that if you are looking for authority from some ecclesiastical organization established by men, this will result in nothing but spiritual death. Do we need to look any further than the Roman Catholic church for validation of this truth. Today we can easily determine if an organization or a preacher is consistent with the Spirit by comparing his teachings with those of the Bible. Note that Paul was not claiming authority based on his own credentials -- he was asking them to compare his teachings and his behavior with that dictated by the Holy Spirit.]
[Sufficiency. The subject comes up again in this passage; or perhaps there was no intent to leave the subject after it was introduced in 1:16. Recall the question: "who is sufficient for these things?" Paul is clear in not claiming to be sufficient of himself as the custom of many hierarchies within religious organizations do today. How did God make him (and us) sufficient to preach the gospel and thereby save the lost? By providing the full depth of the truth of the gospel of Jesus Christ, which contains the truth that is essential to salvation. When we preach that truth we are preaching nothing from ourselves, but are just being vessels to carry the truth to the lost.]
7 But if the ministration of death, written, (and) engraved on stones, came with glory, so that the children of Israel could not look steadfastly upon the face of Moses for the glory of his face; which (glory) was passing away:
8 how shall not rather the ministration of the spirit be with glory?
[Paul now goes on to another comparison -- that of the Old Testament laws in general, and the Ten Commandments in particular, as being representative of the entire Old Testament laws. He calls them a ministration of death, which clearly indicates that Paul was confident that they did understand (probably because of his former teachings in this regard) what this ministration of death was. If they felt they were under part or all of it, as some do today, then they surely would not have understood it to be a ministration of death. So as not to leave any doubt he qualifies this (which could apply to any false teaching) by saying that it was engraved on stones -- obviously written directly by the hand of God. But the argument from the greater to the lessor here -- if this applies to the Ten Commandments per se, how much more would it apply to false teaching? But his point was that this ministration came with great glory to the point where the people could not look at the shining face of Moses. He adds that this glory was passing away even when the first law was given -- it was given as a stop gap in view of the “perfect law of liberty” (James 1:25) that was to follow with Christ. So, now there is infinitely more glory and obvious purity of truth with the new ministration -- that "of the Spirit."]
9 For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory.
10 For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasses.
11 For if that which passes away (was) with glory, much more that which remains (is) in glory.
12 Having therefore such a hope, we use great boldness of speech,
13 and (are) not as Moses, (who) put a veil upon his face, that the children of Israel should not look steadfastly on the end of that which was passing away:
[We hate to break in the middle of a sentence, but Paul is speaking about those who are preaching the truth in the above verses. In those that follow he is going to speak about those who reject this truth. The glory of the new law that supplants the Old Testament should be obvious to everyone who is sincerely searching for the truth. It is not a glory that can be seen with thunder and lightning and an earthquake moving a mountain. But the glory of the truth and its final revelation is something so much greater. Paul says he did not have to put a veil over his face because of the great glory that remains, the great hope of eternal life in Jesus, and thus the need for boldness of speech -- not timid rhetoric.]
14 but their minds were hardened: for until this very day at the reading of the old covenant the same veil remains, it not being revealed (to them) that it is done away in Christ.
[Can there be any doubt that we are not under the Old Testament today? Paul is not questioning its truth and accuracy. We saw in 1st Corinthians 10 where he said that these things were written for our admonition upon whom the end of the dispensation has now come. But its having been in effect at one time does not mean that it was designed to be in effect forever. If we understand the Old Testament we will understand the valuable role that it plays today in helping us to understand the testament that we are now under. But old is old, and it was done away as far as its ability to lead us to salvation by Christ and his death on the cross.]
15 But unto this day, whenever Moses is read, a veil lies upon their heart.
16 But whenever it shall turn to the Lord, the veil is taken away.
[Paul was obviously speaking of that exact time at which he was writing. But the fact that this is still true today is a type or prophecy that gives credence to all of the New Testament. The figurative veil keeps them from seeing that it was a means to an end, and not an end in itself. The reality of the veil is that they prevent the truth from entering into their hearts so that it can be understood and believed. It is quite interesting how Paul went from a persecutor of Christians to a preacher of the word in a matter of a few hours (see Acts 9). He went from one who was filled with hatred to one who was filled with the Holy Spirit. How could this be possible? Quite simply, the veil was removed, and all of his study of the Old Testament suddenly resulted in his excellent understanding of its application to Christ. So, he immediately entered the synagogues where he was going to deliver letters against Christians, but instead began proclaiming to them Christ, using the Old Testament as his proof. He turned to the Lord and the veil was taken away.]
17 Now the Lord is the Spirit: and where the Spirit of the Lord is, (there) is liberty.
[Liberty from the Old Testament law and its condemnation. The Lord is the Spirit ... recall "I and my Father are one." This is a type of metaphor that implies an identity that is not necessarily reality. This is being stated in the same sense. If Paul is under the influence of the Holy Spirit then he is being guided by the Lord. This is not talking about them being identical, but rather their being in total harmony, as a husband and wife should be one. A play on words -- Spirit of the Lord, or the Holy Spirit -- that by which you have had, with your Spiritual gifts, been able to discern truth from error. As it is difficult if not impossible for us to distinguish now between our body, soul and spirit -- we are all one; so it is with the Spirit of the Lord. The Father, the Son and the Holy Spirit are one in much the same sense. One, but not identical.]
18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.
[Please read this verse slowly and meditate on each phrase of it. If we "behold" (know and internalize) the glory of Jesus, we will become like him, sharing his glory.]
2 Corinthians 4
4:1 Therefore seeing we have this ministry, even as we obtained mercy, we faint not:
2 but we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God.
["This ministry" is that of being transformed into the same spirit as was present in Jesus -- review verse 3:18. This is a beautiful statement of the transforming power of Jesus and the Holy Spirit. Explained further in verse 2, it is a result of a turn away from immorality and false teaching and toward a preaching of the truth. "Commending ourselves ..." indicates that he is not just doing this in word -- he is appealing to their consciences -- they know what he had done for them and the virtue of his life ... this should have gone without saying.]
3 And even if our gospel is veiled, it is veiled in them that perish:
4 in whom the god of this world hath blinded the minds of the unbelieving, that the light of the gospel of the glory of Christ, who is the image of God, should not dawn (upon them).
[The gospel is not difficult and veiled -- apparently some had been complaining of this. To those looking for the truth it is simple (he will express this again in Chapter 11). But to those who do not want to believe (for whatever reason), to them it is impossible to understand. He covered this in 1 Cor. 2. A statement here is made that Christ is the image of God, and that the light of the gospel is the glory of Christ. When we deny the power of the gospel, this reflects negatively upon us, not upon God.]
5 For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.
[Paul is trying to keep himself out of this – essentially saying: it is not about me, it is about Jesus.]
6 Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
[Figuratively referencing back to Genesis 1:3 -- "Let there be light." Yet using the word light figuratively to refer to knowledge and understanding of reality. A very consistent context here going all the way back into Chapter 3. This is an amazingly sublime statement. "In the face of Jesus Christ" goes back to Moses and his face glowing. But now, it is not the glowing of the face of Moses that is so spectacular -- it is the glowing face of Jesus Christ ... not literally of course, but his coming to be the light of the truth (John 1).]
7 But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves;
[What is the treasure? It is the truth of the gospel of Jesus Christ ... essentially the entirety of the New Testament. It is a treasure since therein lies the power of God’s righteousness as it applies to those who believe (Romans 1:16-17). In earthen vessels is within the mind of the preachers -- frail human containers. And yet, it is the contents and not the container that is important. Paul expresses his humility here -- he wants no credit at all for the contents of the message -- the power is not in Paul -- the power is that of God -- the power of God unto salvation, the gospel.]
8(we are) pressed on every side, yet not straitened; perplexed, yet not unto despair;
9 pursued, yet not forsaken; smitten down, yet not destroyed;
10 always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.
[Again showing the frailty and defects of the container. Is this a fit container of the wonderful gospel? Well, Jesus was the ultimate container, and Jesus suffered all of these things, so Paul makes no apology. He is demonstrating nothing that Jesus did not demonstrate, and he calls it "the dying of Jesus" that is manifested in his own body. And yet, it is this dying savior that was necessary for us to have life. And in enabling the weak and frail body to be able to proclaim the truth, the power of the truth (and not the physical body) is made even more apparent.]
11 For we who live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh.
[So there is a reason for all this. Perhaps a reason that Jesus was not a Hercules type of beautiful humanity, and Paul also seems to suffer many things, perhaps being small and a bit ugly. It is not the container -- it is the contents. A beautiful container would distract from the contents. An inferior container would lead to a concentration on the contents and not the container. It seems they were complaining about Paul's physical aspects, and following after their military heroes. And so it is today.]
12 So then death works in us, but life in you.
[This may be sarcastic -- it is hard to say. If he is saying that they did not have these physical defects that he had, then it would be sarcastic. You are superior to us since you have life and we (the apostles or perhaps those or Paul's company) have death (spoken sarcastically). Or perhaps he is saying, the death that works in us (our weaknesses) enables us to better display to you the gospel, so that you are not seeing us, you are seeing the truth. Thus, it is producing (spiritual) life in you. Our opinion? We feel that perhaps Paul plays these word games in order that they not fully resolve his main point, forcing them to make both play out in their minds. Extremely sublime.]
13 But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak;
14 knowing that he that raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.
[The Psalmist was greatly afflicted when he wrote this, which is well worth our copying this in so that we can get a feel for what he was going through:
Ps 116:3-11
3 The cords of death compassed me, and the pains of Sheol gat hold upon me: I found trouble and sorrow.
4 Then called I upon the name of the LORD: O LORD, I beseech thee, deliver my soul.
5 Gracious is the LORD, and righteous; yea, our God is merciful.
6 The Lord preserves the simple: I was brought low, and he saved me.
7 Return unto thy rest, O my soul; for the LORD hath dealt bountifully with thee.
8 For thou hast delivered my soul from death, Mine eyes from tears, (and) my feet from falling.
9 I will walk before the LORD in the land of the living.
10 I believe, for I will speak: I was greatly afflicted:
11 I said in my haste, all men are liars.
The Psalmist appeals to God and obtains delivery, and based upon that deliverance, he believes and he speaks. Paul's deliverance was from sin, and he said "to me to live is Christ" (Phil. 1:21). His speaking was not a defense of his ego; it was speaking based on the faith that he had in Jesus to deliver him from his sins and see him onto heaven when this life is over. Verse 11 of Psalms 116 is an affirmation of the faith that the Psalmist had in God as opposed to men, and that same attitude is being shown and encouraged by Paul.]
15 For all things (are) for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God.
[Paul's tribulations (and for that matter, Jesus' and all Christians who suffer for the preaching of the truth) was endured for their sakes so that that grace of God could be extended to them, and so that they would glorify God.]
16 Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day.
17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory;
18 while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
[Another chapter ending that we feel better is meditated upon than read about.]
2 Corinthians 5
5:1 For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2 For verily in this we groan, longing to be clothed upon with our habitation which is from heaven:
3 if so be that being clothed we shall not be found naked.
[A commentary on these verses can be found in Romans 8 and also 1 Corinthians 15. Very similar words are used in those places. The earthly houses of our tabernacles are our earthly mortal bodies. They will be replaced with a “spiritual body” (we have no other words with which to describe it, and this it the terminology used in 1 Cor. 15). In verse 2 he also calls it a "habitation which is from heaven." Verse 3 is an allusion to the fact that everyone will not receive such a habitation. Some will be found naked.]
4 For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life.
[Here he seems to be using the term "unclothed" to be synonymous with "free from our current decaying bodies." The idea conveyed it that such freedom is not what he is seeking, at least not that alone. He also wants, and has the assurance of, eternal life. The nature of our body might not be describable at this point in time, but we can be assured that there will be something that will cloth our souls and our spirits.]
5 Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit.
[The term "earnest of the Spirit" was discussed in 1:22. The revelation made and confirmed by the Holy Spirit provides an assurance, analogous to earnest money that would be placed as a down payment on a house. In this case God has given us the assurance that He will keep all of his promises by keeping the promise with regard to the Holy Spirit, which received intensive discussion in our review of Acts (see Acts 2:38 and 5:32). Surely if God kept that promise, He will keep all of His promises. And, it was for this very purpose that God "wrought us," i.e., shaped us from our former evil ways to those ways of God that have all of the beauty that His divine grace can bestow upon us.]
6 Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord
7(for we walk by faith, not by sight);
8 we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
9 Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him.
[In several places in his epistles (e.g., Philippians 1:23) Paul alludes to his desire to end life on this earth and be with the Lord, as if it were his own decision. We know (as we know that Paul did) that this was not something that he was free to could decide. He would be on this earth just as long as God wanted to be, for only God has the right to determine the timing of such things. So he speaks accommodatively as if he had the right to make this decision, what would he do? Here he says that he is willing to give up this life at any time for the better habitation, to be at home with the Lord. The parenthetical in verse 7 might be as informative by its placement is explained by what it says. These are not tangible things that can be seen with the eyes; they can only be seen by the spiritual side of those who know that the real things are not what we can discern with our senses. These things are temporal and will soon be gone; the things we see by faith will be eternal and they are the true reality.]
10 For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things (done) in the body, according to what he hath done, whether (it be) good or bad.
[While we agree that Paul here is not teaching salvation by works, we can also be perfectly sure that he is not saying a man is saved by faith only (that concept not even being part of this verse). We are saved by faith, but let us not deceive ourselves. If you want to know the reality of your faith, just look at your works (James 2). So it is the correlation between faith and works that leads Paul to make this statement, not his belief that we can either merit or earn our salvation, or that we are saved by our own actions without the need for the cleansing power of the blood of Jesus Christ. But ultimately our salvation is in our own hands -- we can choose either to accept the saving power of the gospel or turn our backs on it and reject it.]
11 Knowing therefore the fear of the Lord, we persuade men, but we are made manifest unto God; and I hope that we are made manifest also in your consciences.
[Why fear? Because we will be made manifest before the judgment-seat of Christ, and it is a fearful thing to fall into the hands of the living God (Hebrews 10:31). We persuade men of the gospel of Jesus Christ, since those are the only words by which a person can be saved (Romans 1:16). God knows our motives; nothing is hidden from Him -- he knows us far better than we know ourselves in that we can deceive ourselves as to what our motives are. But finally, Paul had the hope that they would understand what it was that he was trying to accomplish as far as they were concerned, and that their consciences would guide them into allowing these actions and words to sink into their hearts.]
12 We are not again commending ourselves unto you, but (speak) as giving you occasion of glorying on our behalf, that ye may have wherewith to answer them that glory in appearance, and not in heart.
[This starts a new section of the letter. The subject of Paul’s commending himself to them was introduced in 2 Cor. 3:1, and referenced again in 2 Cor. 4:2, and this might be what he is referring to with the word “again.” It will also be further used as a subject in 2 Cor. 6:4. Surely Paul should not have needed to defend himself before them in any way. But it was needed because of those who crept into the church and were trying to promote themselves by their appeal to the carnal instincts as opposed to the truth of the gospel. So, effectively Paul is speaking of his motivation here -- it is not to commend himself, but it is to give them the ammunition that they need to fight off those who would oppose the truth,]
13 For whether we are beside ourselves, it is unto God; or whether we are of sober mind, it is unto you.
[In Acts 26:24 Festus accused Paul of being mad -- that his much learning had made him unstable. Similarly, many religious people today are accused of having some psychological defect that leads them to need a crutch. It seems that Paul was getting similar treatment from some at Corinth. Failing to be able to confront the truth with which he spoke, they went after the man personally with an ad hominem attack claiming that Paul was "beside himself," probably in condemning their obviously evil behaviors. His counter to this is that if he is beside himself it would be "unto God." His zeal for God might be interpreted as such, as it was by Festus. But he assures them that he is of a totally sober and reasonable mind unto their salvation.]
14 For the love of Christ constrains us; because we thus judge, that one died for all, therefore all died;
15 and he died for all, that they that live should no longer live unto themselves, but unto him who for their sakes died and rose again.
[Referring to the reason that Paul has their best interests in mind -- he had to since he is constrained by the love of Christ. Love of Christ could be that the love that Christ has for him and all mankind, or it could be Paul’s love for Christ. These are not mutually exclusive, and we could conclude that both are intended.]
[What would be the motive of the accusers? The love of Christ was never made as clear as when he went to the cross and died for all. "Therefore all died" or as other translations put it "all were dead." All were dead in their sins or else Jesus would not have had to die for all; he would only have to die for those who were in their sins. But if they were dead to God in their sins, then they would have had to have died at some point, supporting the ASV translation ("therefore all died"). But now they live spiritually having put to death that old man of sin (Romans 6:1-6). And this spiritual life is sustained by living not unto ourselves, but unto the one who died for us, Jesus.]
16 Wherefore we henceforth know no man after the flesh: even though we have known Christ after the flesh, yet now we know (him so) no more.
[This is a delicate and complex verse, but we feel in this context it has only one explanation. Prior to becoming a Christian we have a view of our fellow man -- some are Christians and some are not, and we probably do not make too much of a distinction between them. After becoming a Christian and being enlightened to the ways of Jesus Christ, our entire views of our fellow man changes. We do not see them "after the flesh" as we did prior to becoming Christians. We see them as valuable souls, and our fellow Christians as fellow pilgrims in an alien world. "Henceforth" here would seem to be once Paul become a Christian -- his whole view of mankind changed, and he no longer viewed his fellow man "after the flesh," in the worldly way that he had viewed them before. "Even though we have known Christ after the flesh" -- that is, he had in the past viewed Jesus from a worldly point of view, but now no more. Now that he is a Christian he does not view Jesus as just a worldly figure, a great man, or even a great prophet. As Peter said: "Thou art the Christ, the son of the Living God" (Mt. 16:18) -- that is a completely different way of seeing and knowing Christ than merely as an historical figure.
17 Wherefore if any man is in Christ, (he is) a new creature: the old things are passed away; behold, they are become new.
[Elaborating on verse 16, it is not just me (Paul), but any man who is in Christ. You just do not see things the same way. You are an entirely new creature with an entirely new perspective. The old things are dead -- we used the term passed away as a euphemism for death, and that appears to be the way Paul is using it here. The corpses of these old things may still exist, but to us they are dead and no longer relevant. So the old things are no longer even there, at least as impacting the way that we see the world. Perhaps indicating that we may look at them in a different way -- in the way that they can help us serve the commands of God, and not to serve our own selfish purposes.]
18 But all things are of God, who reconciled us to himself through Christ, and gave unto us the ministry of reconciliation;
19 that is, that God was in Christ reconciling the world unto himself, not reckoning unto them their trespasses, and having committed unto us the word of reconciliation.
[First he asserts that God through (or in) Christ reconciled us to Himself. It was by means of the death of Christ and the shedding of his blood on the cross that we are now reconciled to God. But those who are reconciled have a ministry -- a ministry of further reconciliation, through the gospel that they are commanded to take to the whole world (Mt. 28:18). The gospel is the word of reconciliation.]
20 We are ambassadors therefore on behalf of Christ, as though God were entreating by us: we beseech (you) on behalf of Christ, be ye reconciled to God.
[An ambassador represents his king (or other ruler) to another nation. As ambassadors of Christ those faithful Christians were begging (entreating and beseeching) all men to be reconciled to God; but especially at this time, the Corinthian Christians were to be reconciled. This shows that while God has done all that he can to implement our reconciliation, the rest is up to us. It is up to us to take advantage of what God now offers to us free of charge. Yes, there are certain conditions involved in accepting this reconciliation, but compared to what Jesus has already done for us, they can hardly qualify as meritorious works, especially when the overlooking of our past sins is considered. And, for that matter, there is nothing that we can give, and no work that we can do, that we do not receive back in greater quality a hundred fold (Mark 10:30).]
21 Him who knew no sin he made (to be) sin on our behalf; that we might become the righteousness of God in him.
[Let us work backwards in understanding this verse in light of the previous one. We (those who are reconciled) become the righteousness of God in Christ. Does this mean that we ARE righteous? Not in any absolute sense, we certainly do not qualify on those grounds. While we might fight against sin for all we are worth, there is no denying that we fall to it at times, so we cannot consider ourselves righteous in the same sense that Jesus was righteous (totally sinless). Then, how do we "become the righteousness of God?" Through the blood of Christ our sins are no longer counted against us -- they are forgiven, so it is just AS THOUGH we were righteous. In other words, God views us as being righteous even though we do not deserve to be called righteous. Given this understanding of the latter part of the verse, the first can better be understood. Did Jesus become sin? No! Just as we are viewed as righteous, Jesus was viewed as the one who must pay the price for our sins (i.e., the one who was guilty). But just as we cannot claim to be righteous, neither should we view Jesus as becoming a sinner. He was made to appear to be sin when he died on the cross, but he was not sin, and he never committed a sin -- "Him who knew no sin..." adequately describes Jesus. He was made to appear to be sin, or figuratively "made sin" on our behalf so that we can be made to appear to be righteous. There are several figures of speech used in this verse and we urge serious exegetes to become familiar with all of them, and especially with the non-identical metaphor.
Go to 2 Corinthians 6-10