Text -- 2 Corinthians 4:13 (NET)

4:13 But since we have the same spirit of faith as that shown in what has been written, “I believed; therefore I spoke,” we also believe, therefore we also speak.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 4:13

According to that which is written ( kata to gegrammenon ).

This formula in legal documents in the papyri ( Bible Studies , p. 250). Paul makes adaptation of the words in Psa 95:1.

Robertson: 2Co 4:13

We also believe ( kai hēmeis pisteuomen ).

Like the Psalmist. And therefore can speak with effect. Otherwise useless.

Robertson: 2Co 4:13

Shall present us with you ( kai parastēsei sun hēmin ).

This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1Co 7:29; 1Co 10:11; 1Co 15:51.

Vincent: 2Co 4:13

The same spirit of faith

The same, namely, which is set forth in the following passage. Spirit of faith: not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God. See on Spirit , Rom 8:4, sec. 5.

Vincent: 2Co 4:13

I believed, etc.

Cited from Sept., Psa 115:10. The Septuagint mistranslates the Hebrew, which is, " I believed though I said ," etc.

Wesley: 2Co 4:13

Which animated the saints of old; David, in particular, when he said, I believed, and therefore have I spoken - That is, I trusted in God, and therefore he hath put this song of praise in my mouth.

Wesley: 2Co 4:13

We preach the gospel, even in the midst of affliction and death, because we believe that God will raise us up from the dead, and will present us, ministers, with you, all his members, "faultless before his presence with exceeding joy." Psa 116:10.

JFB: 2Co 4:13

Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c.

JFB: 2Co 4:13

Compare Rom 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (2Co 4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [ESTIUS], and speak as we believe. ALFORD not so well translates, "The same . . . faith with that described in the Scriptures" (Psa 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2Co 4:17).

Clarke: 2Co 4:13

We having the same spirit of faith - As David had when he wrote Psa 116:10 : I believed, therefore have I spoken: we also believe that we shall receive the fulfillment of all God’ s promises; and being fully convinced of the truth of the Christian religion, we speak and testify that our deliverance is from God; and that he does not fail those who trust in him, and that he saves to the uttermost them who come unto him through Christ Jesus.

Calvin: 2Co 4:13

13.Having the same spirit This is a correction of the foregoing irony. He had represented the condition of the Corinthians as widely different from his own, (not according to his own judgment, but according to their erroneous view,) inasmuch as they were desirous of a gospel that was pleasant and free from all molestation of the cross, and entertained less honorable views of him, because his condition was less renowned. Now, however, he associates himself with them in the hope of the same blessedness. “Though God spares you, and deals with you more indulgently, while he treats me with somewhat more severity, this diversity, nevertheless, will be no hinderance in the way of the like glorious resurrection awaiting both of us. For where there is oneness of faith, there will, also, there be one inheritance.” It has been thought, that the Apostle speaks here of the holy fathers, who lived under the Old Testament, and represents them as partakers with us, in the same faith. This, indeed, is true, but it does not accord with the subject in hand. For it is not Abraham, or the rest of the fathers, that he associates with himself in a fellowship of faith, but rather the Corinthians, whereas they separated themselves from him by a perverse ambition. “However my condition,” says he, “may appear to be the worse for the present, we shall, nevertheless, one day be alike participants in the same glory, for we are connected together by one faith.” Whoever will examine the connection attentively, will perceive, that this is the true and proper interpretation. By metonymy, he gives the name of the spirit of faith ⁴⁸¹ to faith itself, because it is a gift of the Holy Spirit.

As it is written What has given occasion for the mistake ⁴⁸² is, that he quotes the testimony of David. It ought, however, to be taken in connection with the confession — not with the oneness of faith, or if you prefer it, it agrees with what follows — not with what goes before, in this way: “Because we have an assured hope of a blessed resurrection, we are bold to speak and preach what we believe, as it is written, I believed, therefore have I spoken ” Now, this is the commencement of Psa 116:0, ⁴⁸³ where David acknowledges, that, when he had been reduced to the last extremity, he was so overpowered that he almost gave way, but, having soon afterwards regained confidence, he had overcome that temptation. Accordingly, he opens the Psalm thus: I believed, therefore will I speak. For faith is the mother ⁴⁸⁴ of confession. Paul, it is true, stirring himself up to imitate him, ⁴⁸⁵ exhorts the Corinthians to do the same, and, in accordance with the common Greek translation, has used the preterite instead of the future, but this is of no consequence ⁴⁸⁶ For he simply means to say, that believers ought to be magnanimous, and undaunted, in

confessing ⁴⁸⁷ what they have believed with their heart.
(Rom 10:9.)

Let now our pretended followers of Nicodemus ⁴⁸⁸ mark, what sort of fiction they contrive for themselves in the place of faith, when they would have faith remain inwardly buried, and altogether silent, and glory in this wisdom — that they utter, during their whole life, not a single word of right confession.

Defender: 2Co 4:13

The comfort of the psalmist in his afflictions was faith in God's Word, and Paul testified the same of himself (Psa 116:10)."

TSK: 2Co 4:13

the same : Act 15:11; Rom 1:12; 1Co 12:9; Heb. 11:1-40; 2Pe 1:1

I believed : Psa 116:10

we also : 2Co 3:12; Pro 21:28

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 4:13

We having the same spirit of faith - The same spirit that is expressed in the quotation which he is about to make; the same faith which the psalmist had. We have the very spirit of faith which is expressed by David. The sense is, we have the same spirit of faith which he had who said, "I believed,"etc. The phrase, "spirit of faith,"means substantially the same as faith itself; a believing sense or impression of the truth.

According as it is written - This passage is found in Psa 116:10. When the psalmist uttered the words, he was greatly afflicted; see Psa 116:3, Psa 116:6-8. In these circumstances, he prayed to God, and expressed confidence in him, and placed all his reliance on him. In his affliction he spoke to God; he spoke of his confidence in him; he proclaimed his reliance on him; and his having spoken in this manner was the result of his belief, or of his putting confidence in God. Paul, in quoting this, does not mean to say that the psalmist had any reference to the preaching of the gospel; nor does he mean to say that his circumstances were in all respects like those of the psalmist. The circumstances resembled each other only in these respects:

(1)    That Paul, like the psalmist, was in circumstances of trial and affliction; and,

(2)    That the language which both used was that which was prompted by faith - faith, which led them to give utterance to the sentiments of their hearts; the psalmist to utter his confidence in God, and the holms by which he was sustained, and Paul to utter his belief in the glorious truths of the gospel; to speak of a risen Saviour, and to show forth the consolations which were thus set before people in the gospel.

The sentiments of both were the language of faith. Both, in afflictions, uttered the language of faith; and Paul uses here, as he often does, the language of the Old Testament, as exactly expressing his feelings, and the principles by which he was actuated.

We also believe ... - We believe in the truths of the gospel; we believe in God, in the Saviour, in the atonement, in the resurrection, etc. The sentiment is, that they had a firm confidence in these things, and that, as the result of that confidence they boldly delivered their sentiments. It prompted them to give utterance to their feelings. "Out of the abundance of the heart,"said the Saviour, "the mouth speaketh,"Mat 12:34. No man should attempt to preach the gospel who has not a firm belief of its truths; and he who does believe its truths will be prompted to make them known to his fellow-men. All successful preaching is the result of a firm and settled conviction of the truth of the gospel; and when such a conviction exists, it is natural to give utterance to the belief, and such an expression will be attended with happy influences on the minds of other people; see the note on Act 4:20.

Poole: 2Co 4:13

The same spirit of faith signifieth the same faith, or faith proceeding from the same spirit; thus, Isa 11:2 , the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, signifieth wisdom, understanding, counsel, might, knowledge, &c. It is a question whom the apostle meaneth when he saith:

We having the same faith Some think he meaneth the saints under the Old Testament, whose faith was the same with the faith of believers under the New Testament; and that which guideth them to that interpretation, is the apostle’ s following quotation out of Psa 116:10 . But the scope of the quotation seemeth to be, to prove that all good men will speak as they believe; they therefore seem better to interpret the text, that make this the sense of it: Though God, in the wisdom of his providence, hath assigned us in this world a different lot from you, that you are full, we empty; you in prosperity, we in adversity; yet we are partakers of the same faith with you, and are acted from the same spirit that you are: and as David’ s spirit guided him to a profession of his faith, and a speaking what he believed; so we also speak, and must speak, according to what we believe. And this is manifestly the sense of the words, if we consider what followeth in the next verse.

Haydock: 2Co 4:13

We also believe, &c. That is, we have the like faith as David, when he spoke in that manner; we hope and believe, God will deliver us, or at least raise us up from the dead with Jesus. (Witham)

Gill: 2Co 4:13

We having the same Spirit of faith,.... By faith here is meant, not the doctrine, but the grace of faith; a believing in the doctrines of the Gospel, and in the person of Christ; an exercise of that grace upon the death and resurrection of Christ; and particularly a looking by faith in full expectation of the saints' resurrection from the dead, and eternal glory, together with a reliance on the power, faithfulness, and promises of God to support under the afflictions of this life. Now of this faith the Spirit of God is the author; this is not of ourselves, of our own power, it is the free gift of God, and a valuable gift it is; it is of the operation of God, and the produce of his almighty power; and of this the Spirit of God, in conversion, is the powerful operator: hence he is here called the "Spirit of faith". So the "third" number in the Cabalistic tree of the Jews, the intelligence sanctifying, which answers to the third person in our doctrine of the Trinity, is called ^x,

"Nmwa hnwma and אב האמונה, "the artificer of faith", and "the author or parent of faith", because from its power faith flows.''

Which is the "same" in all saints; the Spirit is the same in one as in another, and so is the faith which he is the author of; see 2Pe 1:1. Faith is the same in all the saints that have been from the beginning of the world, under the Old and New Testament dispensations; it was the same in all the churches in the apostle's time, in Rome as at Ephesus, in Ephesus as at Rome, and in Thessalonica as at Rome and Ephesus, and so in all the other churches; though it may be, the apostle may chiefly design the sameness of faith, and of the Spirit, in him and his fellow ministers, and in these Corinthians, though death was working in the one, and life in the other; which appeared in their free and bold ministration of the word, notwithstanding all they met with on account of it, in imitation and encouraged by the example of David,

according as it is written, Psa 116:10.

I believed, and therefore have I spoken; we also believe, and therefore speak: where there is true faith, and the true Spirit of faith, there will be a speaking of, for, and in the name of Christ, as there ought to be: for as "with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation". This is true of believers in common, sooner or later, at one time or another; but more especially of the ministers of the word, who have a firm and well grounded belief in the doctrines of the Gospel, and person of Christ; and therefore speak freely, and without any doubt and hesitation about these things, boldly, and without the fear of men, and sincerely and faithfully, as in the sight of God: hence they make Christ the main subject of their ministry, because they believe in him, and nothing can stop their mouths from speaking of him; faith, and a spirit of faith, fit for public work and service, and give freedom and boldness in the ministration of the Gospel, and are a great support under persecution for the sake of it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 4:13

¹ tn Grk “spirit of faith according to.”

² sn A quotation from Ps 116:10.

Geneva Bible: 2Co 4:13

^{( 8 )} We having the same ^{( m )} spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

^{( 8 )} He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.

^{( m )} The same faith, by the inspiration of the same Spirit.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 4:1-18

1 He declares how he has used all sincerity and faithful diligence in preaching the gospel,

7 and how the troubles and persecutions which he daily endured for the same did redound to the praise of God's power,

12 to the benefit of the church,

16 and to the apostle's own eternal glory.

MHCC: 2Co 4:13-18

The grace of faith is an effectual remedy against fainting in times of trouble. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. The hope of this resurrection will encourage in a suffering day, and set us above the fear of death. Also, their sufferings were for the advantage of the church, and to God's glory. The sufferings of Christ's ministers, as well as their preaching and conversation, are for the good of the church and the glory of God. The prospect of eternal life and happiness was their support and comfort. What sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. The weight of all temporal afflictions was lightness itself, while the glory to come was a substance, weighty, and lasting beyond description. If the apostle could call his heavy and long-continued trials light, and but for a moment, what must our trifling difficulties be! Faith enables to make this right judgment of things. There are unseen things, as well as things that are seen. And there is this vast difference between them; unseen things are eternal, seen things but temporal, or temporary only. Let us then look off from the things which are seen; let us cease to seek for worldly advantages, or to fear present distresses. Let us give diligence to make our future happiness sure.

Matthew Henry: 2Co 4:8-18

In these verses the apostle gives an account of their courage and patience under all their sufferings, where observe,

I. How their sufferings, and patience under them, are declared, 2Co 4:8-12. The apostles were great sufferers; therein they followed their Master: Christ had told them that in the world they should have tribulation, and so they had; yet they met with wonderful support, great relief, and many allays of their sorrows. " We are, "says the apostle, " troubled on every side, afflicted many ways, and we meet with almost all sorts of troubles; yet not distressed, 2Co 4:8. We are not hedged in nor cooped up, because we can see help in God, and help from God, and have liberty of access to God."Again, "We are perplexed, often uncertain, and in doubt what will become of us, and not always without anxiety in our minds on this account; yet not in despair (2Co 4:8), even in our greatest perplexities, knowing that God is able to support us, and to deliver us, and in him we always place our trust and hope."Again, "We are persecuted by men, pursued with hatred and violence from place to place, as men not worthy to live; yet not forsaken of God,"2Co 4:9. Good men may be sometimes forsaken of their friends, as well as persecuted by their enemies; but God will never leave them nor forsake them. Again, "We are sometimes dejected, or cast down; the enemy may in a great measure prevail, and our spirits begin to fail us; there may be fears within, as well as fightings without; yet we are not destroyed, "2Co 4:9. Still they were preserved, and kept their heads above water. Note, Whatever condition the children of God may be in, in this world, they have a " but not "to comfort themselves with; their case sometimes is bad, yea very bad, but not so bad as it might be. The apostle speaks of their sufferings as constant, and as a counterpart of the sufferings of Christ, 2Co 4:10. The sufferings of Christ were, after a sort, re-acted in the sufferings of Christians; thus did they bear about the dying of the Lord Jesus in their body, setting before the world the great example of a suffering Christ, that the life of Jesus might also be made manifest, that is, that people might see the power of Christ's resurrection, and the efficacy of grace in and from the living Jesus, manifested in and towards them, who did yet live, though they were always delivered to death (2Co 4:11), and though death worked in them (2Co 4:12), they being exposed to death, and ready to be swallowed up by death continually. So great were the sufferings of the apostles that, in comparison with them, other Christians were, even at this time, in prosperous circumstances: Death worketh in us; but life in you, 2Co 4:12.

II. What it was that kept them from sinking and fainting under their sufferings, 2Co 4:13-18. Whatever the burdens and troubles of good men may be, they have cause enough not to faint.

1. Faith kept them from fainting: We have the same spirit of faith (2Co 4:13), that faith which is of the operation of the Spirit; the same faith by which the saints of old did and suffered such great things. Note, The grace of faith is a sovereign cordial, and an effectual antidote against fainting-fits in troublous times. The spirit of faith will go far to bear up the spirit of a man under his infirmities; and as the apostle had David's example to imitate, who said (Psa 116:10), I have believed, and therefore have I spoken, so he leaves us his example to imitate: We also believe, says he, and therefore speak. Note, As we receive help and encouragement from the good words and examples of others, so we should be careful to give a good example to others.

2. Hope of the resurrection kept them from sinking, 2Co 4:14. They knew that Christ was raised, and that his resurrection was an earnest and assurance of theirs. This he had treated of largely in his former epistle to these Corinthians, 1Co 15:1. And therefore their hope was firm, being well grounded, that he who raised up Christ the head will also raise up all his members. Note, The hope of the resurrection will encourage us in a suffering day, and set us above the fear of death; for what reason has a good Christian to fear death, that dies in hope of a joyful resurrection?

3. The consideration of the glory of God and the benefit of the church, by means of their sufferings, kept them from fainting, 2Co 4:15. Their sufferings were for the church's advantage (2Co 1:6), and thus did redound to God's glory. For, when the church is edified, then God is glorified; and we may well afford to bear sufferings patiently and cheerfully when we see others are the better for them - if they are instructed and edified, if they are confirmed and comforted. Note, The sufferings of Christ's ministers, as well as their preaching and conversation, are intended for the good of the church and the glory of God.

4. The thoughts of the advantage their souls would reap by the sufferings of their bodies kept them from fainting: Though our outward man perish, our inward man is renewed day by day, 2Co 4:16. Here note, (1.) We have every one of us an outward and an inward man, a body and a soul. (2.) If the outward man perish, there is no remedy, it must and will be so, it was made to perish. (3.) It is our happiness if the decays of the outward man do contribute to the renewing of the inward man, if afflictions outwardly are gain to us inwardly, if when the body is sick, and weak, and perishing, the soul is vigorous and prosperous. The best of men have need of further renewing of the inward man, even day by day. Where the good work is begun there is more work to be done, for carrying it forward. And as in wicked men things grow every day worse and worse, so in godly men they grow better and better.

5. The prospect of eternal life and happiness kept them from fainting, and was a mighty support and comfort. As to this observe, (1.) The apostle and his fellow-sufferers saw their afflictions working towards heaven, and that they would end at last (2Co 4:17), whereupon they weighed things aright in the balance of the sanctuary; they did as it were put the heavenly glory in one scale and their earthly sufferings in the other; and, pondering things in their thoughts, they found afflictions to be light, and the glory of heaven to be a far more exceeding weight. That which sense was ready to pronounce heavy and long, grievous and tedious, faith perceived to be light and short, and but for a moment. On the other hand, the worth and weight of the crown of glory, as they are exceedingly great in themselves, so they are esteemed to be by the believing soul - far exceeding all his expressions and thoughts; and it will be a special support in our sufferings when we can perceive them appointed as the way and preparing us for the enjoyment of the future glory. (2.) Their faith enabled them to make this right judgment of things: We look not at the things which are seen, but at the things which are not seen, 2Co 4:18. It is by faith that we see God, who is invisible (Heb 11:27), and by this we look to an unseen heaven and hell, and faith is the evidence of things not seen. Note, [1.] There are unseen things, as well as things that are seen. [2.] There is this vast difference between them: unseen things are eternal, seen things but temporal, or temporary only. [3.] By faith we not only discern these things, and the great difference between them, but by this also we take our aim at unseen things, and chiefly regard them, and make it our end and scope, not to escape present evils, and obtain present good, both of which are temporal and transitory, but to escape future evil and obtain future good things, which though unseen, are real, and certain, and eternal; and faith is the substance of things hoped for, as well as the evidence of things not seen, Heb 11:1.

Barclay: 2Co 4:7-15

Paul begins this passage with the thought that it might well be that the privileges which a Christian enjoys might move him to pride. But life is designed to keep a man from pride. However great his Christian glory he is still a mortal man; still the victim of circumstances; still subject to the chances and the changes of human life; still a mortal body with all that body's weakness and pain. He is like a man with a precious treasure contained in an earthen vessel, which itself is weak and worthless. We talk a great deal about the power of man and about the vast forces which he now controls. But the real characteristic of man is not his power but his weakness. As Pascal said, "A drop of water or a breath of air can kill him."

We have already seen what a proud and glorious thing a triumph was for a Roman general. But there were two things designed to keep the general from pride. First, as he rode in the chariot with the crown held over his head, the populace not only shouted their applause but also, ever and again, they shouted, "Look behind you and remember you will die." Second, at the very end of the procession there came the conquering general's own soldiers, and they did two things as they marched. They sang songs in the general's praise, but they also shouted ribald jests and insults to keep him from too much pride.

Life has surrounded us with infirmity, although Christ has surrounded us with glory, so that we may remember that the infirmity is ours and the glory is God's, and recognize our own utter dependence on him.

Paul goes on to describe this Christian life, in which our infirmity is intermingled with God's glory, in a series of paradoxes.

(i) We are sore pressed at every point but not hemmed in. There are all kinds of pressure on us, but we are never in so tight a corner that there is no way out. It is characteristic of the Christian that, even if his body be confined in some difficult environment or some narrow circumstance, there is always an escape route for his spirit to the spaciousness of God.

Matthew Arnold writes of his meeting with a minister of Christ in the London slums.

" 'Twas August and the fierce sun overhead

Smote on the squalid slums of Bethnal Green,

And the pale weaver, through his window seen

In Spitalfields, look'd thrice dispirited.

I met a preacher there I knew, and said:

'Ill and o'erwork'd, how fare you in this scene?'

'Bravely,' said he, 'for I of late have been

Much cheer'd with thoughts of Christ, the living bread'."

His body might be hemmed in in a slum but his soul reached out into the spaciousness of communion with Christ.

(ii) We are persecuted by men but never abandoned by God. One of the most notable things about the martyrs is that it was amidst their sorest times that they had their sweetest times with Christ. As Joan of Arc said when she was abandoned by those who should have stood by her, "It is better to be alone with God. His friendship will not fail me, nor his counsel, nor his love. In his strength, I will dare and dare and dare until I die." As the psalmist wrote, "When my father and my mother forsake me, then the Lord will take me up." (Psa 27:10). Nothing can alter the loyalty of God.

(iii) We are at our wit's end but never at our hope's end. There are times when the Christian does not know what is to be done, but even then he never doubts that something can be done. There are times when he cannot well see where life is going, but he never doubts that it is going somewhere. If he must "stoop into a dark, tremendous sea of cloud", he still knows that he will emerge. There are times when a Christian has to learn the hardest lesson of all, the very lesson which Jesus himself had to learn in Gethsemane--how to accept what he cannot understand and still to say, "God, Thou art love; I build my faith on that."

Francis Thompson wrote of the presence of Christ on the darkest days:

"But (when so sad thou canst not sadder)

Cry--and upon thy so sore loss

Shall shine the traffic of Jacob's ladder

Pitched betwixt heaven and Charing Cross.

Yea, in the night, my soul, my daughter,

Cry--clinging heaven by the hems;

And lo, Christ walking on the water

Not of Gennesaret but Thames."

A man may be at his wit's end but he can never be at his hope's end while he has the presence of Christ.

(iv) We are knocked down but not knocked out. The supreme characteristic of the Christian is not that he does not fall, but that every time he falls he rises again. It is not that he is never beaten, but he is never ultimately defeated. He may lose a battle, but he knows that in the end he can never lose the campaign. Browning in his Epilogue describes the gallant character:

"One who never turned his back but marched breast forward,

Never doubted clouds would break,

Never dreamed, though right were worsted, wrong would

triumph,

Held we fall to rise, are baffled to fight better,

Sleep to wake."

After he has stated the great paradoxes of the Christian life Paul goes on to give the secret of his own life, the reasons why he was able to do and to endure as he did.

(i) He was well aware that if a man would share the life of Christ he must share his risks, that if a man wished to live with Christ he must be ready to die with him. Paul knew and accepted the inexorable law of the Christian life--"No Cross, No Crown."

(ii) He faced everything in the memory of the power of God who raised Jesus Christ from the dead. He was able to speak with such courage and such disregard of personal safety because he believed that even if death took him, that God could and would also raise him up. He was certain that he could draw on a power which was sufficient for life and greater than death.

(iii) He bore everything in the conviction that through his sufferings and trials others were being led into the light and love of God. The great Boulder Dam scheme in America brought fertility to vast areas which had once been desert. In the making of it there were inevitably those who lost their lives. When the scheme was completed, a tablet was let into the wall of the dam bearing the names of the workmen who had died, and below stands the inscription: "These died that the desert might rejoice and blossom as the rose." Paul could go through what he did because he knew that it was not for nothing; he knew that it was to bring others to Christ. When a man has the conviction that what is happening to him is happening literally for Christ's sake he can face anything.

Constable: 2Co 1:12--8:1

II. ANSWERS TO INSINUATIONS ABOUT THE SINCERITY OF PAUL'S COMMITMENT TO THE CORINTHIANS AND TO THE MINISTRY 1:12--7:16

Second Corinthians is a rather difficult book to outline because it is a very personal letter.

"Traditionally, Paul's two letters to Timothy and one to Titus are called the Pastorals.' But 2 Corinthians has a strong claim to be recognized as the Pastoral Epistle par excellence, because it contains not pure' but applied' pastoralia."⁶³

Paul's purpose in writing was not to teach doctrine primarily, though he did so to a considerable extent. It was primarily to answer the criticisms of opponents who were seeking to undermine his ministry, especially in Corinth.

"Here it is his strong feeling rather than any deliberate arrangement that suggests the order of his utterances. Nevertheless, although exact analysis is seldom possible owing to digressions and repetitions, yet some divisions are fairly clear, and the letter becomes more intelligible when they are noted."⁶⁴

Constable: 2Co 3:1--6:11

B. Exposition of Paul's view of the ministry 3:1-6:10

The apostle proceeded to explain his view of Christian ministry further so his readers would appreciate and adopt his viewpoint and not lose heart.

Constable: 2Co 4:7--5:11

3. The sufferings and supports of a minister of the gospel 4:7-5:10

Paul proceeded to explain further the nature of ministry under the New Covenant so his readers would understand his ministry and theirs better. The nature of Christianity is paradoxical. Second Corinthians explains more of these paradoxes than any other New Testament book.

In writing this epistle Paul wanted his readers to realize that his ministry was not faulty, as his critics charged, but that it was solidly within the will of God. To do this he described his own ministry as a projection or extension of Jesus' ministry. As Jesus had died and been raised, Paul was similarly dying, but he was also experiencing the benefits of resurrection. He used the death and resurrection of Jesus metaphorically to describe his own ministry. This becomes most evident in 4:7-15, but also in 5:14-21 and in chapters 8-9 where the metaphor describes the ministry of giving.¹⁴⁶

Constable: 2Co 4:7-15

The contrast between the message and the messenger 4:7-15

Paul presented many paradoxical contrasts involved in the sufferings and supports of the Christian to clarify for his readers the real issues involved in serving Jesus Christ.

"This passage, which is about suffering and death (vv. 7-12), stands in stark contrast with the theme of glory' so brilliantly developed by Paul in 3:7-4:6, to which he also will return in vv. 16-18."¹⁴⁷

4:7 The treasure that every Christian possesses is "the knowledge of the glory of God" (v. 6, i.e., the gospel). Even though it is what dispels spiritual darkness God has deposited this precious gift in every clay Christian. This is a paradox, consequently the "but."

"A vessel's worth comes from what it holds, not from what it is."¹⁴⁸

God has done this so all may see that the transforming power of the gospel is supernatural and not just human (cf. Judg. 7:19-20).

"The pottery lamps which could be bought for a copper or two in the Corinthian market-place provided a sufficient analogy; it did not matter how cheap or fragile they were so long as they showed the light."¹⁴⁹

Paul was not disparaging the human body by calling it an earthen vessel nor was he saying that it is only a vehicle for the soul. Paul viewed man as a unity of material and immaterial parts (monism) rather than as having higher and lower elements (dualism).¹⁵⁰ He was contrasting the relative insignificance and unattractiveness of the light-bearers with the surpassing worth and beauty of the light (i.e., God's glory) itself.¹⁵¹

"It is precisely the Christian's utter frailty which lays him open to the experience of the all-sufficiency of God's grace, so that he is able even to rejoice because of his weakness (12:9f.)--something that astonishes and baffles the world, which thinks only in terms of human ability."¹⁵²

4:8-9 Paul pointed out four specific ways in which the weakness of his earthen vessel contrasted with God's power (cf. 1:5, 10). He may have been thinking of himself as a gladiator or soldier in view of what he wrote. He had been on the ropes but not trapped in a corner. He was without proper provision but not completely without resources. He was a hunted man but not totally forsaken. Finally he felt beaten down but not destroyed. In these respects his life, representing all believers who herald the gospel, was very like our Lord's. Paul's numerous escapes from defeat and death were signs of Christ's power at work in him.

"To be at the end of man's resources is not to be at the end of God's resources; on the contrary, it is to be precisely in the position best suited to prove and benefit from them, and to experience the surplus of the power of God breaking through and resolving the human dilemma.

"As death is the culminating moment of the Christian's weakness, so also it is the point at which the all-transcending power of God is most marvellously [sic] displayed."¹⁵³

"Verses 8-9 represent the first of the tribulation lists' (peristaseis) found within 2 Corinthians (see also 6:3-10; 11:23b-33; 12:7-10; cf. 1:5-11; 2:14-17)."¹⁵⁴

4:10 Paul summarized the four preceding contrasts with another paradox. He was in one sense always dying but in another sense never lifeless. Paul's use of nekrosis ("dying," v. 10) rather than thanatos ("death") shows that what he had in mind was not our identification with Jesus in His death. It was rather our sharing in His sufferings by being exposed to danger and death for His sake daily (cf. 1:5-6; 1 Cor. 15:31; Phil. 3:10). The next verse makes this clearer.

4:11 Paul faced threats to his life daily for his witness to Jesus Christ (cf. 1 Cor. 15:30-31). This seems clearly to be what he meant by "the dying of Jesus." There are three other ways that the New Testament associates us with Jesus' death, but these are not in view here. They are our identification with His death in baptism (Rom. 6:3-5), our daily mortification of the flesh (Gal. 5:24), and our physical debilitation as we serve Christ.

Paradoxically the death and the life of Jesus were simultaneously obvious in Paul's experience (cf. 1:4-5). Though living, Paul was always in danger of dying because enemies of Jesus rejected him and tried to kill him. However even though his body was in the process of aging and dying God kept giving him life, as He provided resurrection life to Jesus, so Paul could continue to serve Him.

4:12 There is another paradox. While Christ's ministers suffer because of their testimony for the Savior, those to whom they minister experience new and greater spiritual life because of those ministers' faithfulness (cf. 1:3-7). The more faithful Paul and his companions remained to God's will the more they suffered and the more the Corinthians prospered spiritually.

4:13-14 Why did Paul continue to serve God faithfully even though it meant suffering for him? First, Paul believed, as the psalmist did, that inner conviction about the truth must result in outward confession of that truth (cf. 1 Cor. 9:16).¹⁵⁵ Second, Paul believed that physical death was not the end of existence but that the power of God presently at work in him would continue working in him after death. When the apostle could serve God no longer due to death, God's power would raise him from the dead. The resurrection of Jesus guarantees the resurrection of believers in Jesus (1 Cor. 15:23). God's power would unite Paul with his readers whom God would also resurrect (cf. Eph. 5:27; Col. 1:22; 1 Thess. 4:14). Paul's reference to reunion with the Corinthians in heaven probably implies his genuine love for them.

4:15 This concluding statement also reflects the apostle's sincere desire for the Corinthians' welfare. All Paul had been experiencing would result in the Corinthians' good and God's glory. He gladly endured suffering for the gospel in view of this prospect. Paul had brought God's grace to Corinth, and now the Corinthians were taking that grace to other people in other places. Gratitude is always the proper response to God's grace.

"As God's grace expanded in their hearts and through them reached ever-increasing numbers, so too, the volume of thanksgiving to God for the receipt of illumination (cf. 4:6) would increase and promote the glory of God."¹⁵⁶

So far Paul gave three reasons for his refusal to become discouraged as he served the Lord. In the past he had received a divine commission to proclaim a new and better covenant (v. 1). In the future he looked forward to sharing Jesus Christ's resurrection from the dead (v. 14). In the present he had the opportunity to promote the Corinthians' spiritual welfare and the glory of God (v. 16).

College: 2Co 4:1-18

2 CORINTHIANS 4

C. TENACIOUS DESPITE SHORTCOMINGS (4:1-5:10)

1. Christ Preached Plainly (4:1-6)

4:1 Therefore, since through God's mercy we have this ministry,

The opening "therefore" actually translates a prepositional phrase, "because of this" (diaÉ tou'to, dia touto ). It may very well be that grammatically the "this" looks forward to the idea that his ministry functions within God's mercy and not necessarily backward to what he previously has been saying about the new covenant ministry. Obviously, though, the word "ministry" itself encompasses all that Paul has just been saying about it.

Up to now, as Paul has used the plural pronouns "we" and "our," he has been encompassing all apostolic ministry and believers with a broad stroke, with himself more in the background. With the plurals beginning in 4:1 and following, Paul seems to have himself in the forefront of his mind but recognizes that what he says applies to all true apostles. So when he says "we have this ministry," we should understand he means his ministry.

Paul believes his ministry exists and functions solely on the basis of God's mercy applied toward him personally. He expresses this same idea in Gal 1:15 when he talks about being called "by God's grace" from birth and in 1 Cor 15:10 when he says "by the grace of God I am what I am." Furthermore, Paul believes that God's plan of salvation for all, both Jews and Gentiles, is founded on God's mercy (Rom 9:15-18; 11:30-32). This plan builds upon the OT concept of God's mercy which comes out of his covenant relationship with Israel. Even though they repeatedly reneged on their end of the bargain, out of his compassion and mercy (completely undeserved on their part), he continued to bless them and bring forth through them the extension of his mercy to all people in Christ.

we do not lose heart.

Despite the fact that most translations are like the NIV's, commentaries reflect scholarly misgivings about the shaky basis for such a rendering. The problem is that the only meaning known for this word (ejgkakevw, enkakeô) in the Greek world outside the NT is "behave badly." The point is that it seems to have more to do with actual conduct than it does with feelings of despair and hopelessness. Suggestions to get a better sense of the idea include "behave weakly," "shrink back" and "reluctant to do one's duty." Paul seems to be attempting to come up with the opposite of the boldness he lauds in 3:12. This he then negates ("not") to end up with a synonymous idea.

So, in essence he not only is saying that he never loses heart, but that he never gives up; he never withdraws from confrontation; he is as tenacious as a bulldog no matter the situation or opposition, as are all true apostles. This applies not only to the history of his ministry that he will rehearse for his readers in the following verses but also to those who are even now opposing him in Corinth. God's mercy toward him brings out in him dogged faithfulness in serving God no matter what.

This idea of confident tenacity in ministry is what ties the thoughts of 2 Corinthians 4 together. This can be observed by noting the repetition of enkakeô, again translated by the NIV as "lose heart," in 4:16, heading the concluding paragraph of the chapter.

4:2 Rather, we have renounced secret and shameful ways;

On behalf of himself and all other true apostles, Paul denounces any activity in representing the gospel which is not totally aboveboard and open. Truth cannot be furthered by underhanded practices in making it known. Paul can remain optimistic and determined in his ministry because, true to his allegiance to God, his practices are unassailable. As all true apostles, he despises, literally, "secrets of shame." In Mark 4:22, Christ himself said, "Whatever is hidden is to be disclosed."

It may be that by "renounce" Paul refers back to his past life when he hunted down Christians, likely appropriating any and all means to be successful against what he believed to be a heretical brand of Judaism. Most likely, though, predominant in his mind is contrasting his true ministry with those mentioned in 2 Cor 2:17, who "peddle the word of God for profit," particularly the opposition whose accusations he responds to in all this. Such personal criticisms of him are brought out more in 2 Cor 12:16. However, he has already responded to charges of fickleness for his own convenience regarding his travel plans in 2 Corinthians 1.

we do not use deception, nor do we distort the word of God.

Paul intends to cover all the bases in denying any malpractice on his part or on the part of any true apostle. The word translated "deception" (panourgiva, panourgia ) is not intended to allow for any positive motivations (Luke 20:23; 1 Cor 3:10; Eph 4:14). It implies the trickery employed by a villain or charlatan to thieve or harm. Paul will use it in 11:3 to describe the actions of the serpent against Eve. It fits more with the work of Satan than any work of God.

The word "use" (peripatevw, peripateô) literally means "walk." Paul uses this word regularly to refer to Christian conduct, as when he declares in Rom 8:4 that Christians do not "live" by the standards of their sinful nature any longer and when he challenges Christians to "behave" decently in Romans 13:13. Paul will use this word four more times yet in 2 Corinthians (5:7; 10:2; 10:3; 12:18).

Paul also declares that he has never knowingly misrepresented God's word. By this he refers to his preaching of the gospel, not so much to his teaching of the OT. This can be seen by his use of "our gospel" in the very next verse, 4:3. This is the only place in the NT where the Greek word translated "distort" (dolovw, doloô) is found as a verb. Usually it is found as a noun (dovlo", dolos ), as in Rom 1:29 when it is listed as one of the evils of Gentiles, or in 1 Pet 2:22 when it is negated to describe the flawlessness of Christ's speech.

Paul contends, then, that his speech has been just as flawless as the speech of Christ as he has proclaimed the gospel of Christ everywhere he has gone. He has not manipulated the message to bring more people to repentance. He has not hidden the reality of suffering for the sake of Christ. He has not shrunk back from confronting others who have distorted the message. He has not manipulated people for money.

On the contrary, by setting forth the truth plainly we commend ourselves to every man's conscience in the sight of God.

In addition to denying any intentional distortions of the gospel, Paul now accents the positive. He has made the gospel message, "the truth,"accessible in every situation the best that he can.

The word "setting forth plainly" (fanevrwsi", phanerôsis) is actually a noun which is translated "manifestation" in 1 Cor 12:7, its only other use in the NT. The verb form of this word (fanerovw, phaneroô) is common in the NT (49 times) and is used by Paul nine times, five times in chapters four and five alone (4:10,11; 5:10,11 - twice), usually translated "reveal," "appear," or "disclose." Because he operates in a manner in which "disclosure of the truth" is paramount, he is in a confident position to "commend" himself.

The word "commend" (sunivsthmi, synistçmi) assumes a contentious situation in which one must assert himself in a debate with others. In fact, in some Greek contexts outside the NT, it is used to describe enemies engaging in battle or generals in dispute about battle plans. Over the top of the din of the many voices which contend for people's attention, Paul does not hesitate to assert himself in the name of gospel truth.

The word "conscience" (suneivdhsi", syneidçsis) in Classical Greek, similar to contemporary usage, tended to focus on the guilt of moral failure for one's past actions. The idea of a clear conscience because of good actions is much less prominent. Even more rare, and some would say nonexistent, is Paul's use of the word here to encompass one person's moral evaluation of another.

So, Paul's confident assertion that he and his message can come out a winner under the scrutiny of "every man's conscience" boldly pushes this word well beyond its normal borders. The reason Paul can do so is clear enough when he adds "in God's sight." He believes that true conscience is not simply based on subjective feelings or learned social norms. Rather, it is the voice of God's own objective judgment based on his character, which each person has been equipped to draw upon. If this is so, then, Paul certainly has no problem leaving all humanity to serve as jury over his behavior as an apostle in representing the gospel. God, in effect, will acquit him.

4:3 And even if our gospel is veiled, it is veiled to those who are perishing.

Paul responds to criticism that his preaching is ineffective, with the further implication that the gospel he preaches is flawed. Paul's opponents in Corinth may be pointing to a lack of forcefulness in his delivery (i.e., he doesn't pound the pulpit enough); they may be ridiculing his unsophisticated rhetorical skills (1 Cor 2:1-4); this may even still stem from the charge of fickleness to which Paul responded in 1 Cor 1:12-2:5. Whatever the criticism of himself might be, or the weakness in himself which he acknowledges (1 Cor 2:3), Paul's answer is that the problem lies with those who reject the gospel, not in his delivery nor in its content. This is because it is God's gospel, and God himself makes it known to those who have not erected barriers to block it out (1 Cor 2:13-16; John 1:12).

He has already said in 4:2 that he does not flinch in boldly presenting the gospel truth at every opportunity. Elsewhere, particularly in 1 Cor 1:23, he admits the message of a crucified Christ is "a stumbling block to Jews and foolishness to Gentiles." He goes on in that context to point out that the wisdom of the gospel cannot be discerned by human means. This is so by design. God desires that people depend on him for understanding the mysteries of the gospel and being convicted to repent. The kingdom is spiritually perceived and entered (John 1:12; 3:5). Just as Jesus' opponents were blinded to recognizing Jesus as inaugurating the kingdom (John 9).

Paul's use of "is veiled," (e[stin kekalummevnon, estin kekalymmenon ) draws upon the function of this verb, related verbs ("unveil"), and its noun cognate already in this context since 3:7. He exclaims that the same veil which restricted the Israelites from beholding the full glory of God in Moses' face in his own day still prevented Jews from coming to Christ. He also believes that a similar barrier of sorts lies over the hearts and minds of all Gentiles until they accept Christ and God removes it. This is so prevalent in his thinking that he can describe all Christians as those "with unveiled faces."

The plural possessive pronoun "our" in describing the "gospel" sounds a bit overprotective on Paul's part. However, it is an understandable reaction to the fact that other messages are being proclaimed which represent themselves as the gospel. Paul must differentiate the true gospel which he, his associates, and other apostles are spreading from the false versions swirling around in communities like Corinth. It is unique that Paul uses the plural here. Normally, he refers to his gospel with reference only to himself (see Rom 2:16; 16:25; Gal 1:11; 2:2).

Paul is not being flippant or uncaring when he states that those who remain behind the spiritual barrier to receive the gospel "are perishing" (ajpollumevnoi", apollymenois ), meaning they are bound for eternal destruction apart from God. It is simply the case that response to the gospel has ultimate, eternal consequences. Indeed, that is a vital ingredient of the true gospel message itself. Paul believes after people hear the true gospel, unless they are being spiritually obstinate, that they will turn to Christ and God will remove the veil. The fault for the fact that not everyone who hears the true gospel becomes converted does not lie with Paul, the gospel, or with God. It lies squarely on the individual who refuses to allow God to open his eyes to see (John 9).

4:4 The god of this age has blinded the minds of unbelievers,

Paul shifts his imagery somewhat in order to introduce another component into the panorama of unbelief. The unconverted are not left in darkness, blocked from the light of the gospel by a veil. Now Paul colors them flooded by waves of dangerous ultraviolet light, stricken blind. They wander perilously through life incapable of discerning the truth of the gospel from the array of other religious, philosophical, and moral choices available from age to age, from culture to culture.

Who sits in the darkness gleefully shining this treacherous beacon into the world? Although Paul chooses a strange way of saying so, he must have in mind Satan, God's appointed adversary. For Paul to call Satan "god" seems incompatible with the strict monotheism of his Jewish heritage. Yet, for him to use the word "god" in parenthesis to refer to what are in reality not gods does occur in both 1 Cor 8:5 and 2 Thess 2:4, the latter of which refers to the mysterious Satanic figure of the Man of Lawlessness. He can also speak of Satan in Col 1:13 as governing "the dominion of darkness" from which Christ rescues believers and in Eph 2:2 as the "ruler of the kingdom of the air, the spirit who is at work in those who are disobedient." John 12:31 refers to him as "the prince of this world" who is driven out by the power of the gospel of Christ.

Satan's power to operate is never perceived by Paul or anyone else in the NT as in any way equal to the power of God or Christ. Christ casts out the legions of Satan with little effort time after time in the gospels. As "the image of God" Christ has supreme authority over all "thrones, or powers, or rulers, or authorities" (Col 1:15,16). Yet, God allows Satan to persist in his activities, as in the Garden through the serpent (Gen 3), to provide humankind an alternative to following God. All other choices in all realms of human activity come from Satan. The ability to relinquish Satan's control over our lives only comes when people realize their need to depend on God. If so, through Christ, like the man born blind, God can and will give us spiritual sight, and we will be flooded with the true light of understanding and meaning in life.

The word "age" (ajiwvn, aiôn) sometimes is translated "forever" and often is used to contrast this present period of time with the next timeless eternal age which God promises (1 Cor 2:6-8; Gal 1:4). Though today we might use such a word in English in a neutral sense, Paul almost exclusively conceives of this term in a very negative, pejorative sense. It is not just a reference to a time period or to some place in time; it is human culture, which Paul views as saturated with forces and ideas incompatible and opposed to God. It is not that surprising, then, to see Satan connected to these evil influences that surround us and separate us from a true relationship with God.

Paul does not offer Satan here as an excuse for rejecting the gospel, only as another dimension of man's problem which may precipitate an individual's rejection of the gospel, truly and tenaciously presented to them.

so that they cannot see the light of the gospel of the glory of Christ,

The word "see" (aujgavzw, augazô) is found only here in the NT. Normally, it is translated "shine forth," but Paul seems to have more in mind the result of the light's shining, which is to see. This, unbelievers, blinded by Satan, cannot do.

The awkward stringing of genitives ("of . . .") is common for Paul and is often attributed to his Semitic background. The construction allows Paul to gather up all his key ideas and keep them in play. The one word which jumps out as most purposefully being inserted is "glory," which has not been used since 3:18 but which has been a controlling word in Paul's discussion since 3:7. He will ground his discussion with it in 4:6. It is the full splendor of God that all have been prevented from seeing, first in the face of Moses, then in the OT Scriptures, now in this age, which is now fully and directly viewable in Christ.

who is the image of God.

Again, one is drawn back to 3:18, where "image" (eijkwvn, eikôn) was used in reference to believers' viewing God's glory perfectly revealed in Christ as in a mirror and thus being launched into being all they can be in Christ.

Here, Paul makes sure the connection has been securely made between God and Christ. Christ perfectly represents the character and person of God. He is no second generation photocopy. Paul elsewhere employs this concept of "image" in Col 1:15 to describe the relationship of Christ to God. This heads an entire section, extending to Col 3:20, which many believe to be a carefully constructed creed representing the theology of Christ in the early church. It is very possible, then, that Paul's language of "image" is not something he invented but rather something he learned from early church tradition.

4:5 For we do not preach ourselves, but Jesus Christ as Lord,

Paul's reasoning follows the general drift of his argument, but logically connects to 4:2 where he disclaims using deception in favor of speaking the gospel truth diligently. Now, he provides the gist of his plain-speaking-gospel. The summary statement of his gospel mirrors the recurring confession found scattered throughout his letters (Rom 10:9; 1 Cor 12:3; Phil 2:10-11) and Acts (2:36; 11:17; 11:20; 16:31). "Jesus Christ is Lord" very likely is the earliest doctrinal confession in the developing first century church. The emphasis of this confession is upon the divine qualities Christ shares with God as Lord and the authority every person will in the end acknowledge (Phil 2:12), gained by his sacrificial death and resulting resurrection.

Once again, the plurals "we" and "ourselves" should be taken as only faintly inclusive of all those who preach the true gospel. Mostly, Paul is defending himself from complaints of arrogance surrounding "his" gospel as opposed to others that are being bandied about. It is suggested that Paul is being accused of pushing his own dramatic Damascus Road conversion story as a parable for all other conversions. The primary support for this being the language of 4:6, but this is not enough to be convincing.

His defensiveness here likely does connect in some way to charges of bullying the Corinthians into submission via his Severe Letter (2 Cor 1:24) and perhaps also this very letter of 2 Corinthians (10:8). Also likely in Paul's mind is an underlying accusation against his opponents in Corinth who are pushing a different and false gospel, emphasizing Moses and the law over the freedom found in Christ. They are rude, brash, and arrogant, as Paul's Painful Visit revealed.

and ourselves as your servants for Jesus' sake.

Paul has left unexpressed the logical connection of this statement to what he has been saying. He does not mean that this is part of his simple gospel message. Rather, what he says takes another track off the word "ourselves" in the opening clause of the verse. Not only do he and all other legitimate apostles not preach themselves, they consider themselves servants of Christ, submissive to the needs of his church. This includes how Paul views his relationship with the Corinthians. Rather than lording his calling and position over them, Paul is dedicated to be responsive to their needs, as all ministers today should be with their congregations.

"For Jesus' sake" makes clear that Paul's role as servant to the Corinthian congregation results from his prior commitment to Christ. However, it comes as a jolt, probably intentional, that he actually states first his servant obligation to the Corinthians. Paul's word choice for "servants," which often refers to "slaves" (dou'loi, douloi ), should also give them a shock. After all, most of the Corinthian church, if they were a typical slice of the population, likely had experienced slavery, or had a family member who had. Although slavery in the ancient world was not routinely as gruesome as in the American South, still it was a negative experience. The fact that Paul views himself as their slave because of Christ may reflect the common practice of owners renting out their slaves to others for profit, also common in American slavery.

In 1 Cor 7:23, Paul had warned the Corinthians, "Do not become the slaves of men." However, this does not conflict with what he is saying here. There, Paul is concerned about believers obligating themselves to people, institutions, and ideologies which would compete with their allegiance to Christ. Obviously, the slavery here is to Christ himself, which as an apostle, makes him a slave to the needs of Christ's church.

Paul refers specifically to "Jesus," not Christ here. This is rare and probably is intended to connect the apostle to the modelling of servanthood exemplified in the life of Jesus and to the suffering of his death (Phil 3:10). Since Jesus came "not to be served but to serve," as Mark 10:45 says, how can his apostolic slaves, like Paul, do anything else? Paul will expand on this connection in 4:7-12.

4:6 For God, who said, "Let light shine out of darkness," ^a made his light shine in our hearts

^a 6 Gen. 1:3

Paul appears to combine the language of Gen 1:3, Isa 9:2, and possibly Isa 49:6. The quotation from God, the words "light" and "darkness" come from Gen 1:3, while the word "shine" reflects Isa 9:2. Conceptually, the linking of this creation language to conversion and evangelism appears to draw upon Isa 9:2 and Isa 49:6.

The fact that "made . . . shine" (e[lamyen, elampsen ) is past tense (aorist) has prompted many commentators to connect what Paul is saying about conversion to a specific event in his own conversion, namely, his Damascus road encounter with Christ himself within a bright light (Acts 9:1-5; 26:16-18). The plural "our" in "our hearts" weighs against this conclusion, as well as the fact that Paul clearly is talking about an interior, spiritual illumination of Christ with regard to general Christian conversion. However, there is no reason why Paul can't be drawing upon his own unique, outward experience with Christ for the language to describe the real, internal encounter which has occurred spiritually within himself and within everyone who has experienced valid Christian conversion.

to give us the light of the knowledge of the glory of God in the face of Christ.

Paul moves from an accent on conversion to implications for evangelism. This is evident particularly in the addition of "knowledge" (gnw'si", gnôsis) to his string of genitives ("of . . ."), only used previously in 2 Cor 2:14 to refer to the content of the gospel which is spread everywhere. One can also see that "knowledge" replaces "gospel" in the equivalent phrase from 4:4. Conversion is not only about the individual but about equipping the individual to impart the gospel with confidence and urgency to others.

"Glory" (dovxa, doxa ) and "face" (provswpon, prosôpon) incorporate language familiar from 3:7-18. What Christian converts get is exactly what the Israelites, and Gentiles, have been prevented from encountering, the full glory of God. This is now completely accessible in the "face of Christ," who is the exact image of God (4:4). As people meet, or encounter Christ in the gospel, the veil is removed, and the full glory of God is made manifest in and through their lives. As John 1:18 says, "No one has ever seen God, but God, the One and Only, who is at the Father's side, has made him known."

2. Hardships Overcome because of Jesus' Death (4:7-12)

4:7 But we have this treasure in jars of clay

Many commentators begin a new major section here which they continue through chapter five. Certainly a new track in Paul's argument has begun, but it is still part of his overall defense strategy begun at 2:14. In this new paragraph, he attempts to explain how his own suffering is compatible with the truth of the gospel and how he can be so determined despite personal difficulties and limitations.

The translation "but" (dev, de ) is not necessary, for the Greek word involved often is simply translated "and" or is left untranslated. Yet, the NIV is right to accent the contrast between the sublime nature of the treasure in mind and the commonness of its container. Also, the "but" indicates that the composition of "this" treasure is determined by what Paul is talking about in 4:6, "the knowledge of the glory of God," which can be further refined as "the gospel" by looking back to 4:4.

"Jars" (skeu'o", skeuos ), or "containers" in the ancient world just as today could be made from a wide variety of materials, wood, glass, stone, brass, gold, silver, or clay. Generally, the more valuable the object to be stored, the nicer the container. Sometimes, however, to throw off potential robbers, one might hide valuable objects, rings, jewels, spices, maybe even gold coins, in plain, unassuming containers. The latter idea, although the less expected, seems to come more in line with Paul's thinking here.

A pot or jar made of "clay" (ojstravkino", ostrakinos ) would be the least valuable in an ancient Greek or Jewish household. Once broken, clay jars could not be repaired nor melted down and recast, although they often were used as barely functional writing surfaces for sales receipts. It is possible that Paul's Corinthian readers might even picture the special, nighttime oil lamps manufactured in and marketed from their city. These were especially thin and delicate to allow light to penetrate from them but were also cheap and easily breakable. It is less likely that Paul has in mind the exclusively Greek idea of vessels containing sacred objects of a deity used in parades to draw to attention to that deity.

Connecting the imagery of clay jars to human beings is not much of a stretch from a biblical point of view. Not only is man viewed as being created from dust (Gen 2:7), God is pictured as a potter (Isa 29:16; 45:9; 64:8), who can if he chooses, destroy his bad pots (Isa 30:14; Jer 18:1-22; 19:1-13). Paul draws further on this imagery in Rom 9:19-29 to highlight God's sovereignty over man's salvation.

to show that this all-surpassing power is from God and not from us.

The word "all-surpassing" (uJperbolhv, hyperbolç) is only used by Paul in the NT and five of its eight uses are in 2 Corinthians (1:8; 4:17 - twice, 12:7). The word conveys that something exceeds what is necessary, abundant in quantity, distance, or quality. Here, connected to God, all such categories are unquantifiable. Paul's point is that the more common the material, the more in contrast does God's supreme quality manifest itself. The fact that God delivers his gospel through the frailty of human apostles like Paul only accentuates the divine qualities and the true source of the message.

The word "power" (duvnami", dynamis ) is important to Paul, used over sixty times in his letters. Normally, as here, he views it as a unique extension of God's will and character in contrast to human qualities. Later in 2 Cor 12:9 and 13:4 he will propose as he does here that God's power and human weakness are not incompatible. Rather, they are synergetic; they work harmoniously together to accomplish God's purposes.

Paul expects his Corinthian readers to recognize the distinct difference between this concept of apostleship and what they have been hearing from his opponents. Likely, as powerful personalities, they have labeled Paul's commonness as inferiority and unapostolic. Paul's arguments, based upon Jesus himself, will have them looking pretty silly in their pomposity by the time he is finished. God's power is not displayed in the obvious and superficial but in the effect from what is unseen and unexpected.

4:8 We are hard pressed on every side, but not crushed; perplexed, but not in despair;

In other passages Paul also catalogues his hardships for the sake of the gospel. Such lists are common enough in a host of Greek and Jewish literature. Usually, Paul simply lists various types of difficulties (Rom 8:35; 2 Cor 6:4-5; 11:23-29; 12:10; Phil 4:12). Two other lists offer contrasts of positive and negative elements (1 Cor 4:10-13; 6:8-10). Only here does Paul draw contrasts with words which are virtual synonyms.

Paul's approach to hardships stands out in contrast to the widely known Stoic perspective of his day. He does not view hardships "stoically" as inconsequential, bouncing off him as if nothing. Rather, they are real, and they hurt. Neither does Paul treat the physical and emotional abuse he endures as cause for celebration and happiness. They can and do discourage him from a personal point of view. He is not a masochist for Christ, nor should any Christian portray himself as one who takes delight in the pain. Rather, the theological understanding that Paul will relay allows him to endure with superhuman confidence and tenacity.

Both the word "hard pressed" (qlivbw, thlibô) and "crushed" (stenocwrevw, stenochôreô) refer to pressure, "crushed" relating more to being in a crowded room and "hard pressed" connected, at least by Paul, to the idea of being oppressed or persecuted (2 Cor 7:5; 1 Thess 3:4; 2 Thess 1:6,7). The NIV's "on every side" (ejn pantiv, en panti ), given that it is placed at the very beginning of the verse in Greek, probably is intended to head all four of the antithetical hardship statements which follow, and thus, should be translated "in many ways" or even "constantly."

After dealing more with the physical stress of being an apostle in the first antithetical set, Paul attempts to verbalize the emotional and psychological toll he endures in the second. In Greek, the second verb "despair" (ejxaporevw, exaporeô) simply adds a prefix (ejx, ex ) to the first verb, "perplexed" (ajporevw, aporeô). Paul reveals a very human dimension of himself as he admits confusion about what actions to take at times which can lead anyone, even Paul, into periods of depression. Even at such low points, however, he never doubts his own calling and his responsibility to preach the gospel.

4:9 persecuted, but not abandoned; struck down, but not destroyed.

In the third antithetical set Paul employs a synonym to the word "hard pressed" (thlibô) in the first set. In fact, the one used here, "persecuted" (diwvkw, diôkô) is the more normal one in the NT, used over forty times. Outside the NT, it describes a person or animal who is being chased or hunted. Not only does Paul imagine himself as someone who has not been caught but as having never been left behind or "abandoned" (ejgkataleivpw, enkataleipô) by God. He is tired and weary from persecution, but God has not left him to be devoured by the wolves who dog him relentlessly.

The fourth antithetical set may have as its background imagery either the sport of wrestling or boxing. Both of these would have been events in the Isthmian games held regularly in Corinth. The word "struck down" (katabavllw, kataballô) can be used to describe a knockdown in boxing or a throwdown in wrestling. The second word in the set, "destroyed" (ajpovllumi, apollymi ) can refer to losing a match, as in being knocked out in boxing or being pinned in wrestling. Normally in the NT "destroyed" ( apollymi ) refers to those who perish in God's judgment, as just used in 4:3, though this sense does not fit here. Paul may mean that despite severe persecution, God has not allowed him to be killed but more likely that God has provided him the strength to get up after every knockdown, both physical and emotional.

4:10 We always carry around in our body the death of Jesus,

What Paul has just described in physical and emotional terms in 4:8-9, he now articulates in theological and spiritual terms. Although he does believe that every Christian becomes one both with Christ's death and his resurrection at baptism (Rom 6:1-7), this does not seem to be what he has in mind primarily here. Rather, as an apostle he views himself in a constant state of affliction, evidenced by wound marks on his body as well as emotional scars in his heart. It is not the death, or the conclusion of Jesus' life that goes wherever Paul goes, it is Jesus' suffering, the process of expending his life for the sake of humanity that Paul identifies with as he takes the gospel from one community to the next. As one commentary puts it, "His whole ministry was a dying."

Paul's usual word to refer to Christ's death and its salvific significance is qavnato" ( thanatos , Rom 5:10; 6:3-5; Phil 3:10; 1 Cor 11:26) not nevkrwsi" ( nekrôsis), which is found only here and in Romans 4:19. This may be intended as a hint that he has a process in mind since nekrôsis signifies the process of the dead body's decomposition, or "mortification." Further in this line, the reference to "Jesus," and not to "Christ" or even "Jesus Christ," suggests that Paul is identifying with the life of Jesus as suffering servant (Mark 10:45) and not the soteriological significance of Christ's death. His mention of "Jesus" without "Lord" or "Christ" four times within 4:10-11,14 is without parallel in Paul's writings.

so that the life of Jesus may also be revealed in our body.

Paul does not mean the obvious, that he may model Jesus' life, as important as that may be. The purpose for Jesus' dying being a constant part of his apostolic life, as articulated in the first half of the four antithetical sets in 4:9-10, is so that people can witness the victory over those hardships described in the second half of the antitheses. This is accomplished via the reality of Jesus' resurrection, the power of which is in Paul's life and all true apostles. The fact that no hardship can keep him down permanently demonstrates that Jesus is alive and kicking. In overcoming every physical and emotional difficulty, the resurrection of Jesus is made known both to skeptics and believers alike.

4:11 For we who are alive are always being given over to death for Jesus' sake, so that his life may be revealed in our mortal body.

Paul largely repeats what he said in 4:10 for emphasis. The way he lays it out accents the paradoxical nature of the situation: life dies to bring life. Again, this paradox underscores every Christian's personal salvation, but that is not Paul's point here. Only as an apostle such as Paul gives over every ounce of his life for the cause of the gospel can the power demonstrated in Jesus' own resurrection shine through his life.

Paul's language of "given over" (paradivdwmi, paradidômi) intentionally mirrors language Paul uses elsewhere to describe what Christ did, who "gave himself up for" the church (Eph 5:25) and for "me" (Gal 2:20) out of his love to achieve man's salvation. As in most cases in the NT, Paul views God as the one with the power and authority to give Paul over to death, even as he did Jesus. So, it is not merely "for Jesus' sake" that Paul believes he suffers as an apostle, but it is because of Jesus (diaÉ Ihsou'n, dia Içsoun). As Christ has given himself over, so have Paul and all true apostles. This is their only true course.

With the addition of "mortal" (qnhtov", thnçtos) to "body" (savrx, sarx ), Paul leaves no doubt that what is primarily in his mind is the physical abuse his human body has endured for the sake of the gospel.

4:12 So then, death is at work in us, but life is at work in you.

What the reader thinks will be yet another repetitive summary of 4:10 in the form of a conclusion contains a surprising twist. The fact that God authorizes apostolic suffering jives with his earlier expressions. The shocker comes in the paradoxical second half. One would have expected him to say something like "but life is at work in us also." That would parallel what he has been saying. Instead, Paul introduces his maternal role in birthing the Corinthians into their new life in Christ, an imagery he also uses in 1 Thess 2:7-8. That resurrection power of Jesus in his life is not just about identifying with Christ's sufferings nor mortally bearing witness of his resurrection; it has its ultimate purpose in successful evangelism, bearing new life.

All this theology, then, has a practical outcome which provides conclusive evidence for his apostolic defense to the Corinthians. They themselves are the product of his successful, authentic, apostolic ministry and for his preaching of the true gospel.

At this point, one can easily see that Paul differentiates distinctly between his apostolic ministry and the members of the Corinthian church. The theology of suffering, as Paul has been describing it, then, is not necessarily applicable to all believers. It describes the ministry of those who have been set apart to serve the church through leadership and evangelism, including those who serve as "ministers" in Christ's church today.

3. Increasing Multitudes Brought to Life (4:13-15)

4:13 It is written: "I believed; therefore I have spoken." ^a

^a 13 Psalm 116:10

Paul quotes from Ps 116:10 because he identifies with the psalmist's perspective. Boldness to speak is part of his job description as an apostle. However, this determination finds its basis in the conviction that he has the unparalleled truth of the gospel to make known to people who need its redeeming message. His thoughts here connect back to 4:1-2.

With that same spirit of faith

In the Greek text, this phrase opens the verse rather than following the quotation as the NIV. A participle "having" (e[conte", echontes ), as can be seen in the NASB version, stands behind the "with" in the NIV. This most likely is causal with the understanding "because we have."

Paul's reference to "faith" is not Christian faith per se but the trust and confidence in God that he shares with the psalmist. Therefore, the NIV correctly translates "spirit" as lower case. Paul never introduces a quotation from the OT as somehow inspired by the Holy Spirit. By spirit, he means that he shares the same disposition as the psalmist in the face of adversity. He identifies with the misery of the psalmist, who speaks in verse three of being entangled by "cords of death," feeling "the anguish of the grave," and "overcome by trouble."

we also believe and therefore speak,

Duplicating the language of the Psalm, Paul now applies it to himself and other apostles. The word "speak" (lalevw, laleô) is neither of his normal words for preaching the gospel (eujaggelivzomai, euangelizomai or khruvssw, kçryssô), but there is no doubt that this is what he means in this context. His language is simply dictated by the Psalm. The fact that "speak" from the psalmist's perspective refers to speaking out about his miseries to God does not affect Paul's intention to apply the words to his specific concern, speaking the gospel boldly to whoever will listen. It is the psalmist's boldness to speak in the face of troubles that draws Paul to it.

4:14 because we know that the one who raised the Lord Jesus from the dead

With "because we know" (eijdovte", eidotes ), Paul introduces standard doctrine fundamental to Christian belief. This and statements that follow are a synthesis of what apostles like Paul speak boldly, even as eyewitnesses (Acts 1:21). Paul's presentation of God as the one who resurrected Jesus concurs with all other NT formulations of the doctrine (Acts 2:24; 13:33; Rom 4:24; 6:4; 8:11; 1 Cor 6:14; Gal 1:1). Jesus is never presented as raising himself. It is always God. Jesus gives up all his divine power; that's what his death means (Phil 2:8). Paul's addition of "Lord" to "Jesus" gives him the honor he is due for his act of obedience and is expected in this doctrinal formulation.

will also raise us with Jesus and present us with you in his presence.

Although it is suggested that Paul employs heightened language to refer to his personal return to Corinth, the conventional eschatological intention is to be preferred. That believers will be resurrected as was Jesus is bedrock Christian belief (1 Thess 4:14; 1 Cor 15:23) as is the idea that all believers will be presented either to Christ (2 Cor 11:2; Eph 5:27) or to God (Col 1:22).

Whether Paul envisages God or Christ as the one receiving the presence of Paul and the Corinthians is not made clear by the immediate language since the NIV phrase "in his presence" is an addition to the Greek text. However, it does seem like the one who raises is also the one who will receive, and that would be God. Also, it is an awkward juxtaposition to have "us" both "with Jesus" and being presented to Jesus. Paul appears to have in mind a royal court in which God sits on the throne, the resurrected Jesus at his right hand, and Paul himself ushering his respectful offering, the Corinthians, into God's presence. This is reminiscent of 2:14.

Paul's confidence in his message, his apostolic calling, and the reception of the true gospel among the Corinthians who are reading his letter is conveyed in the brief phrase "with you." They themselves are the true proof of his ministry. The resurrection life of Jesus portrayed in his ministry and conveyed to them in their reception of the gospel will have its ultimate result before God himself.

4:15 All this is for your benefit,

Paul has in mind his entire ministry, especially including the hardship catalogue and theology of suffering related in 4:7-12 as well as the tenacious boldness in which he has presented and stood by the gospel in relationship to the Corinthians and the opposition there. The "benefit" of course is their acceptance in the presence of God just described in 4:14.

so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God.

Paul now puts his apostolic activity among the Corinthians and in communities throughout the Mediterranean world into its proper cosmological perspective. Evangelism is for the ultimate purpose of bringing glory to God. The source of its energy and effectiveness is God; the source of its message is God's love and grace made evident in the cross of Christ. All praise and glory is due to him for what he has done in the gospel. This is Paul's eschatological goal in his evangelistic work and why he is willing to suffer for the sake of it.

In his desire to turn his language into a kind of doxology to God, he has created a linguistic nightmare in his expression. Literally, he has said that "grace, increasing thanksgiving through the more, might abound to the glory of God." He employs "increase" (pleonavzw, pleonazô) as a participle, its cognate noun, "more" (pleivwn, pleiôn), and a synonym, "abound" (perisseuvw, perisseuô) as a subjunctive verb (indicating an expected scenario). As the NIV translation indicates, Paul most likely is trying to encompass both the inherent capability of God's grace to expand far beyond actual requirements and the reality that multiplying numbers of people are in fact hearing and believing the gospel and thus are causing such expansion. The net result is ever-increasing praise and thanksgiving to God now and in eternity.

Overactive tunnel vision afflicts those who attempt to view this expression as specifically directed at the problems in Corinth. Certainly, Paul's last use of the word "more" (pleiôn) in 2:6 refers to "the majority" who punished Paul's offender. However, that should not dictate what he means here. It is more likely that the use of the cognate participle in this context colors the meaning of the noun "more" which follows it. Thus, Paul does not have in mind the majority deepening in knowledge of the faith because they have remained loyal to Paul's teaching. Rather, Paul has a loftier goal in view, of which Corinthians are but a part, and even Paul's missionary activities are only a part, that is, the entirety of God's successful mission to the world.

4. Driven by Unseen, Eternal Reward (4:16-18)

4:16 Therefore we do not lose heart.

With "therefore" (diov, dio ) plus the repetition of what he said in 4:1, Paul signals that he will summarize and conclude this section of his defense which comprises chapter four. Once again he denies that the physical and emotional toll he endures for the gospel limits in any way his aggressiveness to travel anywhere the Lord leads him to proclaim its unassailable truth. Note comments on 4:1 regarding "lose heart" (ejgkakevw, enkakeô) as referring to action and not attitude.

Though outwardly we are wasting away, yet inwardly we are being renewed day by day.

Paul focuses separate attention on the physical dimension of a person as opposed to the spiritual. For the Christian, and particularly for an apostle like himself, Paul sees these two dimensions moving in opposite directions. One is deteriorating while the other, even now, is growing toward its full eschatological potential.

Paul does not view the human body in itself as evil and the soul as good as many Greeks did in his day. This is clear from Romans 7. He also indicates this by the language he uses here. The word "outwardly" actually translates two words in Greek, "outer person" (e[xw a[nqrwpo", exô anthrôpos). "Person" (anthrôpos) is the presumed referent of "inner" (e[sw, esô), as well. These are not separate and competing entities but simply two aspects of every human being.

Quite rightly, Paul sees the physical dimension in a process of decay, especially in light of what he says in 4:7-12, as indeed it is from the moment of birth. This is the case even more so for an apostle like Paul whose body continues to accumulate the marks of physical abuse. In the spiritual dimension, or the inward man, Paul believes the clock, as opposed to winding down, is still in the process of winding up. Indeed, he likely views physical suffering as contributing toward spiritual strength, as James 1:2-4 notes as well.

The word "wasting away" (diafqeivrw, diaphtheirô) is translated very suitably by the NIV. While the word can refer to something being destroyed immediately, as in Rev 11:18, it can also describe a more gradual process of destruction as in Luke 12:33 with moths destroying clothing.

4:17 For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.

Paul's inclusion of his own current accumulation of difficulties in the adjective "light" is only possible in comparison to the unweighable weight of spiritual vitality he is developing. This is precisely what he wishes the Corinthians to perceive. No amount or intensity of personal trouble in the human sphere can ever be measured over against the eternal value of serving the gospel of Christ faithfully, whether applied to Paul himself or anyone else. This weighty "glory" is not viewed by Paul as merely a prize at the end of the race, strictly eschatological. Rather, it has already begun to accumulate, like sacks of gold around our spiritual waist. The verb "are achieving" (katergavzomai, katergazomai ) is present tense indicating what is being accomplished right now.

The word the NIV renders as merely "far" is much more heavily stressed than that word alone indicates. The Greek involves the same word, "excess" (uJperbolhv, hyperbolç) placed in two separate prepositional phrases side by side, roughly "from excess to excess." This is Paul's attempt to emphasize that the "weight" (bavro", baros ) of glory is beyond calculation.

4:18 So we fix our eyes not on what is seen, but on what is unseen.

Paul switches his language, associating the visible with the outward person and invisible with the inward. This is true enough, but the language of this verse has broader possibilities than what he said earlier in a way that helps set up what he will say about the Christian's immortal existence in 5:1-5.

Realizing that eternal glory is being accumulated even as his body suffers pain from preaching the gospel motivates Paul and other determined believers to focus on what is really important in life, the spiritual dimension. This dimension is not really invisible; it's just not visible to those without the spiritual eyesight to see it.

The word "fix our eyes" (skopevw, skopeô), as the NIV translation correctly shows, has more to do with concentration and evaluation than simply gazing out over some expanse. In fact, one noun which is a cognate of this word refers to a watchtower and another refers to certain gods as personal guardians to their adherents. Correctly tuned Christians evaluate the visible to recognize the "invisible," spiritual dimension occurring around them and in them. Those who remain deadened to the spiritual only see the visible, physical aspects of life.

For what is seen is temporary, but what is unseen is eternal.

Paul now relates what is visible to a limited dimension of time and what is invisible to a dimension in which time is limitless. As he already alluded in 4:17, eternity does not merely begin when contemporary history ends. Rather, the eternal coexists side by side with the world we see around us now. A person taps her toe into that eternal, spiritual dimension when she becomes a Christian. Gradually, the realization of that spiritual world dominates what the Christian does in the visible, physical world because it becomes readily apparent that the spiritual and eternal is what is real, true, and forever.

Paul wants his Corinthian readers to realize that evaluating truth simply on the basis of physical appearance is foolish. Paul's opponents may be flashy. They may register observable signs of success in healthy bodies, fine clothes, and cultured speech. Does the visible equate with the eternal? Based on what Paul has just said, doesn't his battered body and tenacious, outspoken message suggest the eternal truthfulness of his message and ministry?

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 4:13

But having the same spirit of faith, according to that which is written [Psa 116:10], I believed, and therefore did I speak; we also believe, and therefore also we speak [having the same spirit of faith which was in the Psalmist who proclaimed his faith despite his afflictions, we preach right on despite all opposition];

Lapide: 2Co 4:1-18

CHAPTER 4

SYNOPSIS OF THE CHAPTER

i. From what was said in the last chapter of the glory and honour belonging to the office of a preacher of the Gospel, S. Paul proceeds to assert that he discharges that office holily, sincerely, and blamelessly . He declares this to be a fact plainly known to all except to those whose minds were blinded.

ii. He declares (ver. 7) that he and the other Apostles undergo many sufferings on behalf of the Gospel without flinching, and that they with fortitude always bear about in their bodies the mortification of Jesus, on account of the hope of resurrection to a better life.

iii. He points out (ver. 17) that this our tribulation is but light and short lived, and works an eternal weight of glory.

Ver. 1.— Therefore seeing we have this ministry. The ministry of the New Testament, the excellency of which has been dwelt on in the preceding chapter. To this God in His mercy has called us, His unworthy Apostles.

We faint not. We do not yield, are not daunted by dangers and difficulties, are not wearied, as Erasmus turns it.

Ver. 2.— But have renounced the hidden things of dishonesty. All hidden and disgraceful wickedness. What is vile loves darkness, and those who seek for what is impure have ever in their mouth, "If not chastely, yet cautiously." S. Paul means: I do nothing, not even in secret, with which fault can he found: I am no hypocrite, like many false apostles. S. Ambrose ( Offic. lib. ii. c. 3), alluding to the ring of Gyges, which enabled him to see all and be seen by none, and so led him to deflower the queen and slay the king, and get possession of the throne of Lydia, says beautifully. " Give this ring to a wise man, that by its power he way be hid from the eyes of all if he does wrong: he will none the less flee from the stain of sin, though he be seen by none. The wise man's hiding-place is not to be found in fear of punishment, but in hope of keeping innocency. Law is not laid down for the righteous, but for the unrighteous; for the righteous man is a law to himself in the uprightness of his heart, and has his rule of righteousness within." To the same effect is the golden sentence of Seneca: " Even if I were sure that no man would know, and that God would forgive, yet the hatefulness of sin would prevent me from sinning." Add to this that even if we escape the notice of men when we sin, yet we cannot escape from the all-seeing eye of God, who will judge and punish. Therefore let every one renounce with S. Paul the hidden things of dishonesty, and live chastely, and keep his heart pure, just as if he were standing in the presence of God.

Not walking in craftiness. Professing to be one thing and secretly doing another. The words are aimed at the lust of the false apostles, and their secret evil-living. Cf. Eph 5:12.

Nor handling the word of God deceitfully. As the false apostles do, who mix it up with the law of Moses, or fashion their teaching after the needs of time, place, and persons. These three were excellently performed by Luther. (1.) He falsified Rom 3:28, "We conclude that a man is justified by faith," by adding the word "only" to faith; and also 2 Pet. i. 10: "Give diligence by good works to make your calling and election sure," by omitting the words "by good works." (2.) He wrested the word of God to his own lusts when he tried to persuade a certain woman that it was lawful for her to lie with him whilst her husband was asleep, on the authority of 1Co 7:39: "If her husband sleep, she is at liberty." (3.) To suit different places, times, and persons, he gave different expositions of the words of consecration. Gaspar Querhamer Saxo has published thirty-six contradictory explanations of his on the subject of the Eucharist alone, collected from his writings during his lifetime.

Commending ourselves to every man's conscience. Those who follow their conscience and form their judgments by it see that what I say is true, and if they would say what they think, they cannot deny that preach with sincerity, as in the presence of God, seeing and fearing God everywhere as my witness and judge.

Ver. 3. — But if Our Gospel be hid. So as not to be understood and hence not believed. He alludes to the veil of Moses (iii. 13), and anticipates the objection: "If you, 0 Paul, manifest, as you say, the word of God in truth, and commend yourself to every man's conscience, how comes it that this word of God of yours is not manifest to all? Why do not all believe it?" He replies that it is plain enough to the good and faithful, but to the wicked and unbelieving it is hidden and unknown, because they are reprobate. He is not speaking of the written Gospel, as heretics suppose, as though that were clear to all the elect, but of the mysteries of the Gospel, or the articles of the faith that are open and obvious to every Christian, such as the birth, Passion, and resurrection of Christ. These truths were preached by Paul and the Apostles before the Gospels were committed to writing; and when this letter was written, all the Gospels were not yet written.

To them that are lost. It is the proof and cause of their reprobation that they have a veil of blindness and unbelief over their heart, which prevents them from seeing and believing Christ and His mysteries, which are so clearly set forth in the Gospel and the New Testament.

Ver. 4. — In whom the god of this world hath blinded the minds of them which believe not. Who is meant by the "god of this world?" (1.) Marcion, according to Chrysostom, inferred that there is a certain god, just but not good, who was the creator of the world. (2.) The Manicheans reply that it is the devil, and that he was the creator of the world and of matter in general. (3) Chrysostom, Anselm, Theodoret, and Theophylact make the sentence run: God, i.e., true God, hath blinded the minds of the unbelievers of this world; or God, the true God, the author and maker of the world, hath blinded the minds of them that believe not. (4.) Œcumenius and S. Thomas say: The God of this world is the devil, who is the god of worldly men, not by having created them, but in the way of wickedness, example, power, and suggestion. This seems the simplest explanation; for S. Paul does not call him God simply, but the God of this world, i.e., of worldly men, who prefer the perishing things of time to the realities of eternity. Cf. Eph 6:12. (5.) S. Thomas also says: "The God of this world is mammon, or the power and pomp that men of the world make their chief good and set up as their god." Cf. Phi 3:19.

Them which believe not. The construction is a Hebraism. The Gospel is hidden in the case of unbelievers who perish, in whom i.e., of whom, the God of this world hath blinded the minds.

Lest the light of the glorious Gospel of Christ . . . should shine unto them. The Greek word αυ̉γὴ, from which the verb here is derived, denotes, say Chrysostom and Theophylact, a faint light and foreshine of clear light, i.e., of the brightness of the Divine glory which will be revealed in heaven. As the dawn and the morning star precede the sun, so does faith in this life, like a morning star, go before the brightness of the si ht of the Beatific Vision. Cf. 2Pe 1:19. The Gospel is called the "Gospel of the glory of Christ," or the "glorious Gospel of Christ," because by it Christ is glorified.

Who is the image of God. (1.) This is strictly true of the Son, who proceeds from the Father as His image. (2.) The Son is called the image of the Father, because He is begotten by Him in such a way that He is most like to the Father, and most perfectly represents Him. He is the Word of God or the Wisdom of God, in whom the Father beholds His own Wisdom mirrored. "Word," however, stands for a concept of the mind, and is an image of the thought of the mind, and so He is distinguished from the Holy Spirit, who, though He perfectly resembles the Father, yet is not this by the mere fact of His procession; for by that He is merely the bond of union in will and love between the Father and the Son. (3.) The Son is the image of the Father by reason of His Divine Essence, inasmuch as He has received It from the Father. For, since He has received It from the Father, He is in reality diverse in Person, just as an image is diverse from its original. Moreover, since He has received His Essence from the father, He is most like to Him, and in all things represents Him.

Observe the depth of the Apostle's statements. The world receives the light of faith from the Apostles, they from Christ, in the same way that Moses received it from an angel representing Christ; Christ from the Father, in the same way that light proceeds from light, and a ray from the sun.

Ver. 5.— Ourselves your servants for Jesus sake. Supply "we show," or "we preach."

Ver. 6.— For God . . . hath shined in our hearts. In the account of the creation of the world given in Genesis, light is said to have been created first of all, because light is a quality most splendid, pleasant, gladdening, useful, efficacious, and powerful. Cf. Dionysius ( de Divin. Nomin. c. iv.), who enumerates thirty-four properties of light and of fire wonderfully adapted to set forth God and the things belonging to Him. Cf. note to Gen 1:2.

Hugo ( de Sacram. pag. i. c. 10) and others point out, by way of allegory, that on the first day, when light was created and divided from darkness, the good angels were established in good and the evil in evil, and were separated each from other. What, therefore, was done in the world of sense was an image of what was being done in the unseen world. Nay, S. Augustine frequently maintains that the literal sense is that which refers to the angels.

The Apostle here explains this light tropologically. As God formerly produced light out of darkness, so now has He made unbelievers into believers, and has enlightened them with the light of faith. So, too, S. Augustine ( contra Advers. Leg. lib. i. c. 8) lays down that by light and day succeeding the pre-existing darkness, and being again succeeded by darkness, is signified what spiritually takes place in man, viz., grace succeeding sin, and sin again grace.

To give the light of the knowledge of the glory of God in the face of Jesus Christ. To illuminate us, that we in turn may illuminate others with that clear and glorious knowledge which shines forth from God in the face of Christ, or else by means of our clear knowledge of Christ and His redemption. It is commonly said that a man is known by his face; hence to know "in the face" signifies to know clearly and openly. Just as at night a lighted torch throws light on the surrounding darkness, and is carried before travellers to show them the way clearly, so does Christ lighten us in the night of this world, so that we know God surely and plainly, and go on our way to see Him in the life of bliss in heaven. Hence the Glossa symbolically explains these words to mean: by Jesus Christ, who is the Face of the Father; for without Him the Father is not known. There is still kept up an allusion to the veil over Moses' face contrasted with the open face of Christ (iii. 15). The word face may be, with the Syriac, translated the person, i.e., we illuminate, others in the name, place, and authority of Christ.  S. Cyril ( de Fide ad Theodor. Imp.) says. "He hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. See how openly and plainly the light of the knowledge of God the Father has shone, forth in the person of Christ."

Ver. 7.— But we have this treasure. The treasure is the ministry and preaching of the Gospel entrusted to him by God. Cf. ver. 1 and vers. 5 and 6.

In earthen vessels. (1.) In a body of dust frail and fragile. Our body is as an earthenware vessel; for as an earthen vessel is nothing but clay baked in the fire, so is our body nothing but earth made solid by the heat of the soul. Take away the soul, and the body returns to the dust whence it came. Cf. Psa 103:14. Or, (2.) in earthen vessels means in ourselves; for though we are Apostles, still we are men, frail and fashioned from the dust, and, like earthen vessels, are worthless, weak, and contemptible, exposed to injuries at the hands of all. This explanation is favoured by the words that follow: "We are troubled on every side," &c. So in 1Co 1:27, it was said that God had chosen the Apostles as the foolish, and weak, and base things of the world; and also in 1Co 2:1, Paul said that he had come to the Corinthians, not with excellency of speech or of wisdom, but in weakness, and fear, and trembling ; and again, in 1Co 4:9, he expresses the same idea.

Origen ( Hom. in Numer.) symbolically interprets this treasure as the grace of the Holy Spirit hidden in earthen vessels, i.e., in the rude, unpolished, and unadorned words of the law and the Gospel.

That the excellency of the power may be of God and not of us. God wills me to have this treasure in an earthen vessel, in order that the excellency which is in me, and the fruit that I gather in the conversion of the heathen, may not be ascribed to me, but to the power of God and the grace of Christ.

Ver. 8.— We are troubled on every side, yet not distressed. Not made anxious. Physically he was distressed, hemmed in, and pressed down, but in the midst of adversity the Apostle's mind was serene and lofty. So, in Ps. iv. 1, David says. "Thou hast enlarged me when I was in distress."

We are perplexed, but not in despair. The Latin Version gives "We are in want, but not destitute," or, as Ambrose, Theophylact, Erasmus, and Cajetan explain it: We are pressed with want, but not oppressed. There is a similar play on words in the Greek. Poverty gives sufficiency, nay, plenty, to a soul that is patient, wise, serene, and fixed on God. To say nothing of Christian writers, this was taught by Favorinus, who says. "It is true what wise men have said as the result of their experience, that they who have much want much, and that indigence takes its rise from abundance, and not from want. Much more is desired in order to guard the abundance you already have. Whoever, therefore, has great riches, and wishes to take forethought and guard against need or loss, needs loss, not gain, and should have less, that less may be lost."

The Greek may also be rendered: We are without guidance, and are perplexed in the midst of our evils and difficulties; still we are not overcome by them, nor by our anxiety and weariness. We do not despair, but we hope for, and we find counsel, help, and deliverance in God, and so we are conquerors. This explanation is nearer to the Greek α̉πόρια, which denotes, not only bodily distress, but mental, viz., want of counsel, doubt, and perplexity, when the mind, seeing itself surrounded by difficulties, is at a stand-still, and knows not what to do. But God succours the Apostles and their successors in these straits, and points out a way of escape. S. Xavier and Gaspar Barzæus found this true in their work among the Indians, and testified that in every difficulty the Holy Spirit taught them more than all doctors or wise men could have done,

Ver. 9. — Persecuted, but not forsaken. S. Gregory of Nyssa ( de Beatitud.), explaining the last of the Beatitudes, "Blessed are they that suffer persecution," acutely and piously weighs the meaning of the word persecution, which etymologically points to some running, or rather running before. He puts before our eyes a holy man and tribulation, like two runners running side by side. When the saint does not give place to tribulation, he says that he goes before it, as victorious over it, and that tribulation follows hard after him, and is, therefore, called persecution, not consecution, for it follows after but does not reach the holy man. He says that this word points out that the saints, through patience, run with great swiftness for the prize of glory, display their vigour and strength most brightly in the midst of persecutions. He goes on: " Martyrdom shows us the arena, and marks out the course to be run by faith; for 'persecution' denotes an ardent desire for swiftness, nay, it even indicates the winning of the prize; for who can be victor in the race save he who leaves his competitor behind? Since, therefore, he that has an enemy behind, seeking to deprive him of the prize, has one 'persecuting' him—and such are they who finish the course of martyrdom on behalf of their holy religion, who are persecuted by their enemies, but not overtaken. Christ seems in these last words to put before us the most glorious crown of bliss, when He says, 'Blessed are they that suffer persecution for righteousness' sake, for theirs is the kingdom of heaven.'"

Cast down, but not destroyed. There is here an allusion to the earthen vessels of ver. 7. Though, he seems to say, we are earthen vessels, and cast down, as it were, from the most lofty towers of persecutions, yet are we not shattered. We are so hardened by the fire of charity that we cannot break. Some add, "We are humiliated, but not confounded," but the words are wanting in the Greek and Latin copies.

Ver. 10.— Always bearing about in the body the dying of the Lord Jesus. The death of Jesus, according to S. Ambrose, but the Greek is rather dying or mortification. The dying meant is the suffering of death like to the suffering of Jesus Christ, which is the road to and the beginning of death, a long and living death. This is the suffering spoken in vers. 8 and 9, suffering inflicted from without, though it may be extended also to any voluntary mortification of mind and body. It is called "the dying of Jesus," (1.) because it is borne by His example; (2.) because it is undergone for His faith; (3.) because we, His servants, bear about in our body, by a kind of representation, the very death and Passion of Christ, just as slaves carry the badge and token of their master. Cf. Gal 6:17. So in Heb 11:26, it is said that Moses bore the reproach of Christ, and preferred it to the riches of Egypt (see note there). " There is no doubt," says Ambrose, " that in His martyrs Christ is slain, and that in them that suffer chains or scourgings for the faith, Christ suffers the same. " Pau1 gives here the cause why, in the midst of trouble and distress, he is not crushed and destroyed, but is instead raised up and quickened. It is because by tribulation he is made like Christ crucified and smitten, and then raised and quickened; and, therefore, he rejoices in tribulation.

Salvianus ( de Vero Jud. et Provid. Dei, lib. i.) says that no one is miserable who is content in the midst of misery, rather he is happy, because it is of his own devotion that he lives in misery. Toil, fasting, poverty, humility, weakness, persecution are not grievous to those that endure them, but to those that kick at them. Among the heathen, Fabricius, Fabius, Regulus, Camillus found poverty and affliction no burden. " No one, " he says, " is made miserable by other people's opinion but by his own, and therefore false judgment cannot make them miserable whose conscience approves them . . .. None, I think, are happier than they who act according to their own knowledge and wish. Religious are of low estate, but they wish it so; they are poor, but pleased with poverty; they have no ambition, for they scorn it; they mourn, but they rejoice to mourn; they are weak, but they delight in weakness. 'When I am weak,' says the Apostle, 'then am I strong.' And so, no matter what may happen to those that are religious indeed, they are to be called happy. None are more joyous in the midst of all kinds of adversity than those who are in a state of their own choosing."

That the life also of Jesus might be made manifest in our mortal flesh. This is that future life when we shall rise with Christ to glory (ver. 14); and also the present life, when, after the pattern of the risen body of Christ, our afflicted bodies become more lively through the operation of the Spirit, on account of our hope of the resurrection and through the power of God, which delivers us from so many dangers every day and strengthens us against them.

Ver. 11 . — For we which live are alway delivered unto death. In the midst of a life such as ours, we are exposed to constant danger of death and to every kind of trouble.

The thought, then, that in all our tribulation we are made like to Christ in His Passion and resurrection is what animates, comforts, and strengthens us. As in our afflicted and mortified body the death of Christ is visibly set forth, so in its deliverance, salvation, and strengthening do we see the life and resurrection of Christ. When we are thrown to the lions and other wild beasts, to be, as all expect, surely devoured by them, they spare us and fawn upon us; when we are cast into the fire it shrinks from us, nay, with genial warmth refreshes us; when we are thrown into the sea to be drowned, the sea bears us up and preserves us from all hurt; when I was stoned at Lystra and left for dead, I was soon after found to be alive. In all these and similar persecutions and afflictions I have fellowship with, I am made like, and I set forth the suffering, death, and burial of Christ, which by the power of God, were but the glorious prelude to the life of bliss. And for this reason I am strong, nay, I rejoice and glory in all my tribulations; for they give me a sure and certain hope of an eternal life of glory. " Therefore," says Œcumenius, " was Christ permitted by God to be delivered to death, that His resurrection might be made manifest to all. He who daily raises us certainty raised up Himself also, and will in good time raise us up to eternal life."

Ver. 12.— So then death worketh in us, but life in you. Your spiritual life, your salvation is produced through faith and grace, but ours by the death of our body. The passion and death of the Apostles has been the life of the Church. "The blood of the martyrs is the seed of the Church," says Tertullian. Chrysostom gives a different explanation: "You live in peace and suffer no such persecutions for the faith as I do; and so you seem to live and I seem to die daily."

We, having the same spirit of faith. As David was hemmed in with dangers, and yet was delivered by God alone from them all, and said. "I believed," i.e., I believe that God will always be true to His promises and deliver me, so too do we believe and hope, and boldly profess that our help and strength, our deliverance and resurrection have been promised by God, and will most surely be wrought out.

Ps. 116., alluded to here by S. Paul, is a Eucharistic psalm, in which David gives God thanks for his safe deliverance. Hence it begins with, "I believed." In other words: I, David, in the midst of dangers and adversity, when hunted by Saul and his men, when my life was sought by Achish and the Philistines, when I was so placed that I seemed to be deprived of all human help, and to be in desperate straits, yet put my trust in God, who had promised me safety and moreover the kingdom, by the mouth of Samuel. Wherefore, I said boldly that I believed, without doubting that God would deliver me from all these evils, and would bring me to His promised kingdom, as, in fact, He has delivered me, and has set me on the throne. "Right dear in the sight of the Lord is the death of His Saints." My death is of great account and great price in the sight of the Lord. God, therefore, carefully watches that my death, or that of His other Saints may not be allowed, except for good cause and great gain, and He wonderfully guards us and delivers us. This, I, David, found in the cave and at other times when I was shut in by the bands of Saul and of my other enemies, and therefore with praise and thanksgiving do I exclaim, What return shall I make unto the Lord for all the benefits that He hath done unto me? I will receive the cup of salvation, of my many safe deliverances—that cup which is a witness and public profession of God's goodness to me, and of my frequent escapes from danger—of God's salvation will I take.

Observe here that (1.) the Jews had three kinds of sacrifices, the whole burnt-offering, the sin-offering, and the peace-offering. This last was a sacrifice of salvation, offered for the peace and salvation of any individual or family, or of the whole people, whether already obtained or to be obtained. (2.) In every Sacrifice a libation was made to God, just as if the sacrifice were God's feast. The cup, therefore, of salvation is the cup of wine which was offered to God, poured out and drunk by the offerers. (3.) This cup was a figure of the Eucharistic chalice, which makes us not only mindful of the salvation wrought by Christ, but also partakers of it.

Tropologically this "cup" is martyrdom and affliction, and the obstinate resistance that we make to sin, even unto death, says S. Basil, in his comments on Ps. cxvi. For Paul eagerly longed for martyrdom, and hence he speaks not of the cross, but of the cup of salvation, as though he should say: I will readily drink whatever the Lord may have given to me, even though it be the martyr's death; and therefore knowing, says S. Augustine, that martyrdom is not within my own power, but depends on the grace of God, I will call upon that grace, and will publicly preach and celebrate the name of the Lord. Similarly, Christ speaks of His Passion as a cup, and bids His Apostles and martyrs and all His members drink of it (S. Mat 20:22, and Mat 26:42). As, then, every Christian offers to Christ, His Deliverer, the Eucharistic cup and sacrifice as a thanksgiving, so does Paul offer his sufferings, his afflictions, and death to Christ, as a most pleasing cup. So, too, have all the martyrs, by openly professing their faith and dying for it, offered to Christ the cup of their martyrdom.

I believed. I believed, and I still believe. This is a continuous act of belief, and not merely one that is inchoate, especially so since David speaks of the person of Paul and of us all, and puts his own belief forward as one deserving our imitation.

Ver. 14.— Shall raise up us also. . . and shall present us with you. Shall present us with you in glory. He says out of modesty, "shall present us with you," not "you with us," because the Corinthians were the cause and object of his preaching, and so also of his glory.

Ver. 15 . — That the abundant grace might redound to the glory of God. I.e., through many giving thanks. The Syriac renders it, "that since grace abounds through many, thanksgiving may be proportionately multiplied to the glory of God."

Ver. 16 . — But though our outward man perish. Though the body be corrupted through persecutions, afflictions, hunger, thirst, cold, nakedness, scourgings, and diseases, yet the spirit within is renewed, and advances in faith, hope, charity, readiness of mind, and, like gold from the fire, comes out stronger and brighter, says Chrysostom.

This verse differs from Rom 7:22. There the outward man is concupiscence, or the man governed by concupiscence; the inward man is charity, or the man renewed by the spirit. But here the outward man is the body, the inward is the soul; or, more appositely, the outward man is the man regarded as corporeal, or in so far as through his body he is visible, tangible, passible, and susceptible of injuries from without; the inward man is the same man regarded as possessed of a soul, or in so far as through his soul he is invisible, and bravely and cheerfully bears bodily afflictions. Since man consists of two so dissimilar parts, the body without and the soul within, and since the soul itself seems to have two sides, one which animates the body, and shows itself outwardly in the body by its working and passions, and so seems in a sense outward, animal, and embodied; one self-contained, concerned only with the operations of the mind, and so seems inward and invisible, hence man, consisting of these two parts, is called outward in the first respect, and inward in the second.

Hence it is evident, against Illyricus, that original sin and concupiscence are not an evil substance formed from man by the devil, and united to man's substance as its form; for this form would be the inward man, and that so corrupt as to be incapable of renewal, opposed to what the Apostle says here.

Tertullian was wrong, says S. Thomas, in gathering from this passage that the soul is corporeal, and has its figure and members like the body, so that the inward man is but a copy of the outward. In the same way John Huart, a physician, in his Examen Ingeniorum, lately published, has maintained that the souls of the lost are tortured by fire, because, he says, they have their members or images of members, they have their senses and sensations, in the same way that Dives said that his tongue was tormented, in S. Luke 16

But this opinion is baseless. As the soul is not corporeal, it has no members strictly speaking; but what is said of its senses and sensations may be true. For the rational soul, being also sensitive, has within itself a root of sense and sensation, e.g., touch, by which it feels heat and fire, and the pain they cause. Although this sensation cannot be exercised naturally apart from the body, yet God can supernaturally produce it in a soul separated from the body; for such a soul has and retains the root of sensation within itself. This is the opinion of many subtle philosophers, and they find it easy in this way to explain how fire affects the soul. Reason, too, is in their favour; for sensation wholly consists in the soul. When, e.g., we see with the eye, or hear with the ear, or touch with the hand, the sight, or bearing, or perception of touch is not in the eye, or ear, or hand, but in the soul. It is not the body but the soul which sees by the eye, hears by the ear, and touches by the hand; why, then, cannot God, by His omnipotence, produce the same sensation in a soul separated from the body? The natural use of the organs of the body, which has been lost at death, may be supernaturally replaced, as He can and does sometimes supply the object of sensation; as, e.g., he may enable a man to see through a wall what is being done in a closed bedroom, or see what is taking place in distant countries. We read of such things in the life of Anselm and other Saints.

Day by day. As the outward, i.e., the body daily is weakened and aged by affliction, so the inward man, i.e., the mind, is daily renewed and gifted with youth through the hope of resurrection. We read of Abbot Barnabas in Sophronius ( Prat. Spir. c. x.), that he drove a thorn into his foot and refused to have it taken out, and so caused his foot to fester; and when some expressed their wonder, he said. "The more the outward man suffers, the more does the inward flourish." In the same work, in chap. viii., we read of Myrogenes, a man afflicted with dropsy, saying: "Pray for me, fathers, that the inward man may not grow dropsical, for my prayer to God is that I may live a long time in this weakness." No doubt these Saints applied this general declaration of the Apostle to their own particular diseases.

So that admirable martyr, Clement of Ancyra, when tortured by Agathangelus, under the Emperor Diocletian, with every possible kind of torture, though broken in body, yet became daily stronger, so much so as to long for fresh tortures, and to pray God that his life might be prolonged for them, and obtained his request. He lived for twenty eight years, during which he was constantly tortured. At length Diocletian and the judges, amazed at his constancy, asked him how he could bear such tortures, and he answered in these words of Paul: "Though our outward man perish, yet the inward man is renewed day by day."

Ver. 17 . — For our light affliction, which is but for a moment. All our tribulation is light and short-lived when compared with the exceeding weight of eternal glory, and is to it as a single feather is to all the lead in the universe.

S. Augustine ( Enarr. in Ps. 70 ), when explaining the words of Christ, "For My yoke is easy, and My burden light," says beautifully: " The one burden is oppressive and wearisome, but that of Christ sustains thee. One pulls thee down, the other lends thee wings. If you take away its wings from a bird, you take away, indeed, a weight, but by removing the weight you force it to remain on the ground. Restore the weight, and it will soar aloft. Of this kind is the burden of Christ."

S. John Chrysostom had this in his mind when he was being led to Cucusus into exile. And then when, in extreme bodily weakness and fever-stricken, he was forced by his guards to travel from there for seventy days continuously, with the hope that he would succumb to the hardships of the journey, and so rid the Empress Eudoxia of one she hated bitterly (as indeed happened), when oppressed with hunger, thirst, poverty, heat, and attacks by the Isaurians, he cheerfully and bravely overcame them all, and, forgetful of himself, consoled and animated the noble matrons, Olympias and Pentadia, and his other friends, bidding them be ready to bear bravely imprisonment and other sufferings for Christ. It was then that he wrote that Divine treatise on the theme, "No one is injured but by himself," in which he surpasses himself. By solid arguments he showed that the whole cause and matter of real pain arise from ourselves, and not from any one else. "Sin alone," he says, "is the only evil, and the only one to be grieved for, and it cannot find lodgment in the breast by one's own free-will. But all other evils and pains, when compared with sin, are not real, but only painted shadows, being light, short-lived, and of little account; but sin brings in its train an innumerable number of grievous and eternal pains."

A far more exceeding. The Greek is, "from excellence to excellence," i.e., says Theophylact, a weight of glory that is above measure wonderfully sublime and great. The Latin version gives, "above measure excellent." The sense, of course, is—the weight of future glory is incomparably greater and more sublime than the tribulation we suffer here.

Chrysostom and Theodoret remark on the beautiful contrast drawn between the eternal and the momentary, the weight and the lightness, the rest, nay, the glory and the tribulation. So in the next verse we have a contrast drawn between the things which are seen and the things which are not seen, between things temporal and things eternal. So to the Maccabees, to Vincent, Laurence, Stephen, stones, gridirons, and racks, and all tortures, when compared with the glory of heaven, were but as a moment in respect of eternity, as a feather or a bubble in respect of heaven, as a point in respect of the whole world.

S. Augustine ( Enarr. in Ps. xciv.) says beautifully that " God says 'I have somewhat for sale!' 'What is it, Lord?' 'The Kingdom of heaven.' 'With what price is it bought?' 'Thy kingdom is bought with poverty, joy with grief, rest with toil, glory with shame, life with death.'" For it is written, "Blessed are the poor, for theirs is the kingdom of heaven; blessed are they that mourn, for they shall be comforted," &c. S. Paul therefore aptly assigns to glory, weight; to tribulation, lightness; a moment's duration to this, eternity to that; to this, present time and place; to that, an exalted permanence; to this, tribulation, that it is ours as a thing we can contain within the hand; to that that it ever works within us, beyond all conception and all measure.

Eternal weight of glory. The Syriac is "an infinite glory for ever and ever." This is "worked for us," not physically or efficiently, but morally and meritoriously. Hence appears the merit of good works. Calvin, however, denies that this follows, and in this he is followed by Beza; he says that all that is here signified is the order and road by which we attain to glory, viz., through tribulations. But this is too cold an exposition. A road or way is not said to work the end of the journey, unless you understand the road to mean, not the way itself by which you go, but the act of travelling or journeying; this, indeed, is the cause of the end of the journey, and not merely the moral cause, but the physical and efficient cause. But if Calvin assign this to good works and merits in respect of the eternal reward, he assigns more to them than Catholics do. Again, the Greek word κατεργάζεται shows that more than the order of going is meant, for it signifies, "works out," "finishes," "perfects; " i.e., it denotes a cause, not of any kind, but one that is powerful and efficacious. So say Ambrose and also Chrysostom in these words: "God, the just judge, renders bliss to the just, in the same way that He renders hell to the wicked." But to the wicked He assigns hell as the merited punishment of their wickedness, therefore to the just also He assigns bliss as the reward they merit for their good works.

S. Bernard ( Serm 17 in Ps. xci.) says. " He did not say, 'Shall be rewarded,' but, 'Worketh in us an eternal weight of glory.' Glory, my brethren, lies hidden in our tribulation; in this momentary act eternity is involved, in this imponderable there is an exceeding weight." One is contained in the other, as the harvest is contained in the seed. When the seed puts forth its strength it is already producing the harvest. S. Bernard goes on to say: " Meanwhile let us hasten then to buy for ourselves that field, that treasure hidden in the field; let us count it all joy when we fall into divers Tribulations. Let us learn to say with all our heart, 'It is better to go to the house of mourning than to the house of feasting.'"

It may be asked, How can these sufferings be called light, when in another place they are said to be not worthy to be compared? I answer that they are not worthy so far as they are sufferings, or natural penal works, because in this sense they have no proportion to so great glory; yet they are "worthy" in so far as they are borne from grace or charity. They then become works of grace, which is the seed whence glory springs. As the seed has a certain worthy proportion to the harvest, so has grace to glory. Again, they are "worthy" in so far as they are sufferings of Christ, springing from His merits and subordinated to them. For Christ merited for us this endurance of sufferings and afflictions, and also merited that we should merit eternal glory by this suffering of ours, as though it were His own, flowing from Him and His merits.

S. Bernard ( Serm. 1 de Diversis ) presses well each word of the Apostle here; he says: " Go on, then; murmur and say, 'It is too long, it is too heavy: I cannot endure sufferings so great and protracted.' The Apostle declares that what He suffered was light and but for a moment. Certainly you have not yet received of the Jews five times forty stripes save one; you have not yet laboured more than all; you have not yet resisted unto blood. Let us see, then, if sufferings are not worthy to be compared with glory. (1.) Why do you uncertainly count up days and hours? The hour flieth by and with it punishment: they do not attach themselves to you, nay, they give place and are succeeded by others. It is not so with glory, it is not so with our reward, with the recompense of our toil. It knows no change, no end; we enjoy it wholly and all at once, and it abides for ever. (2.) Punishment is sipped drop by drop, it is easily swallowed, and soon done with. But in our reward there is a torrent of pleasure, and an overpowering current, an overflowing torrent of joy, a river of glory and of peace. (3.) It is not a glorious robe, or a glorious abode, but glory itself that is promised us. In truth, the expectation of the just is not of something joyful but of joy itself. It is not the honeycomb, but the most pure, liquid honey, that God has laid up for us; it is very joy, life, glory, peace, pleasure, delight, felicity, happiness, and exultation that the Lord our God has treasured up for us; and all these things are one, that Jerusalem may share it equally in all her citizens. And this one Thing is nothing save Himself, according to the words of the Apostle, 'God shall be all in all.' This is our reward, this is our crown and prize. Would God that we may so run that we may obtain."

The author (perhaps Huh of S. Victor) of the treatise, de Anima et Spiritu, which is found in the works of S. Augustine (but evidently not his, for it quotes Boethius), graphically describes this weight of glory and these joys of the Blessed (c. lvii. et seq.). (1.) He describes the mutual love of all the Blessed, and their consequent mutual joy; for no one rejoices in his own glory alone, but in that of every one else, and hence he is not once blessed, but a hundred thousand times. (2.) He describes the rapture of the Blessed flowing from the Beatific Vision. (3.) He sets before our eyes their perfect peace and happiness. (4.) He vividly describes (c. lxiv.) the greatness of their wealth, which is God Himself. (5.) He relates the abundant fulness of the beauty, good health, wisdom, melody, honour, riches, and of all good things more than we can taste here, or even conceive of. " In heaven," he says, " is whatever you love, whatever you desire. If you are delighted with beauty, the just shall shine as the sun; if swiftness or strength, they shall be as the angels of God; if a long and healthy life, there is eternal health and a healthy eternity; if it is fulness, they shall be filled when the glory of the Lord shall appear; if it is intoxication, they shall be intoxicated from the richness of the house of God; if it is melody, there the angels endlessly sing sweet strains to God; if any worldly pleasure, the Lord shall give them to drink of the torrent of His Godhead; if wisdom, they shall be all taught of God; if concord, their food will be the will of God; if power, they will enter into the power of God, and they will be all-powerful over their own will, as God is over His. As God can do what He will by Himself, so by Him will they be able to do what they will. If honour and riches, God will set His good and faithful servants over many things ; if true security, they will have sure certainty that their good will never fail them, for they will know that of their own accord they will not lose it, and that God, who loves them, will not take it against their will from them that love Him." From all which Gregory ( Hom. 32 in Evang.) rightly infers that " no one can come to great rewards but by great labours. Hence that excellent preacher, Paul, said that no one is crowned except he strive lawfully. Let, then, the mind be delighted at the greatness of the prize, but not terrified by the laborious conflict. " The present time, as one of the Saints says, is a time of penitence and toil; the future will be a time of rest and gladness.

Ver. 18.— The things which are seen are seen are temporal; but the things which are not seen are eternal. S. Augustine ( Sentent. No. 270) says well: " There is this difference between things temporal and things eternal, that the former are loved more before they are obtained, but, seem worthless when they arrive. Nothing satisfies the mind but a true and certain eternity of incorruptible joy. But eternal joy is more ardently loved when obtained than when longed for. No one can value it above its true worth, so that when he attains it it seems vile in his eyes through having been too ardently longed for. But so great is the excellency of heaven that charity will obtain far more than faith has believed or hope desired. " See also S. Gregory, Hom. in Evang., where he draws out at length this distinction between carnal and spiritual pleasures.

 

Introduction / Outline

Robertson: 2 Corinthians (Book Introduction)

Second Corinthians

From Macedonia a.d. 54 Or 55

By Way of Introduction

The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

JFB: 2 Corinthians (Book Introduction)

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

JFB: 2 Corinthians (Outline)

• THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

TSK: 2 Corinthians (Book Introduction)

The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

TSK: 2 Corinthians 4 (Chapter Introduction)

Overview

2Co 4:1, He declares how he has used all sincerity and faithful diligence in preaching the gospel, 2Co 4:7, and how the troubles and persecutions which he daily endured for the same did redound to the praise of God’s power, 2Co 4:12. to the benefit of the church, 2Co 4:16. and to the apostle’s own eternal glory.

Poole: 2 Corinthians 4 (Chapter Introduction)

CORINTHIANS CHAPTER 4

MHCC: 2 Corinthians (Book Introduction)

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

MHCC: 2 Corinthians 4 (Chapter Introduction)

(2Co 4:1-7) The apostles laboured with much diligence, sincerity, and faithfulness.

(2Co 4:8-12) Their sufferings for the gospel were great, yet with rich supports.

(2Co 4:13-18) Prospects of eternal glory keep believers from fainting under troubles.

Matthew Henry: 2 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians

In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

Matthew Henry: 2 Corinthians 4 (Chapter Introduction)

In this chapter we have an account, I. Of the constancy of the apostle and his fellow-labourers in their work. Their constancy in declared (2Co 4:1), their sincerity is vouched (2Co 4:2), an objection is obviated (2Co 4:3, 2Co 4:4), and their integrity proved (2Co 4:5-7). II. Of their courage and patience under their sufferings. Where see what their sufferings were, together with their allays (2Co 4:8-12), and what it was that kept them from sinking and fainting under them (2Co 4:13 to the end).

Barclay: 2 Corinthians (Book Introduction)

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Corinthians 4 (Chapter Introduction)

The Blinded Eye (2Co_4:1-6)

Tribulation And Triumph (2Co_4:7-15)

The Secret Of Endurance (2Co_4:16-18)

Constable: 2 Corinthians (Book Introduction)

Introduction

Historical background

First Corinthians did not dispel the problems in the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

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_____. "Who Are the Unbelievers (apistoi) in 2 Corinthians 6:14?" Bibliotheca Sacra 149:593 (January-March 1992):27-44.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Whiteley, D. E. H. The Theology of St. Paul. Philadelphia: Fortress Press, 1964.

Wiersbe, Warren W. Be Encouraged. BE Books. Wheaton: Scripture Press Publications, Victor Books, 1985.

Wilkin, Bob. "Test Yourselves to See If You Are in the Faith: Assurance Based on Our Works? 2 Corinthians 13:5." Grace Evangelical Society News 4:10 (October 1990):2.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Corinthians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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Gill: 2 Corinthians (Book Introduction)

INTRODUCTION TO 2 CORINTHIANS

This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

Gill: 2 Corinthians 4 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 4

In this chapter, the apostle declares the constancy, sincerity, and integrity of him, and his fellow ministers, in preaching the Gospel; asserts the clearness and perspicuity of it; removes the charge of pride and arrogance from them; takes notice of the afflictions he and others endured, for the sake of the Gospel; what supports they had under them, and what comforts they enjoyed: in 2Co 4:1 he observes, that seeing they were employed in such a ministry, as before described in the preceding chapter, though they met with troubles in it, they did not sink under them; the reason of which was, partly the excellency of the ministry, and partly the grace and mercy of God; and they were no less sincere than they were diligent; and were the reverse of the false teachers, who used dishonest methods, craftiness and deceit; these they disclaimed, and delivered out naked truth, with all simplicity and evidence, and as in the sight of God, in confirmation of which they could appeal to the consciences of all that heard them, 2Co 4:2 and whereas the apostle had affirmed the plainness and clearness of the Gospel ministry, both in the preceding chapter, and in the foregoing verse, he foresaw that an objection would be raised against it, which he anticipates, 2Co 4:3 showing, that though the Gospel was not spiritually discerned and savingly understood by some persons, yet this was not to be charged upon the Gospel, as if it was attended with darkness and obscurity; but it was owing to the unbelief of men, and the power of Satan over them, in blinding their minds; otherwise the Gospel in itself was light and glorious, in which Christ, the image of God, in a most resplendent manner appears; and those on whom Satan thus wrought were such as did not belong to God's elect, but were of the number of them that perish: moreover the integrity of the apostle and other ministers appeared in their preaching Christ, and not themselves; and in serving the churches in that way, for the sake of Christ; so that they were far from being chargeable with pride, vanity, and arrogance, 2Co 4:5 and they readily acknowledged, that all the Gospel light they had was from that God, who spoke light out of darkness in the first creation, whereby they were qualified to communicate light to others, in the name of Christ, 2Co 4:6 and though they had a treasure committed to their trust, and which they had within them, yet they freely owned they were but earthen vessels; and the reason why such treasure was put there was, that the power seen in the conversion of sinners by their ministry might appear to be not of themselves, but of the Lord, 2Co 4:7 and then the apostle proceeds to give an account of the afflictions endured by them, and of the divine supports they had, by which they were preserved from being overwhelmed with them, 2Co 4:8 one end of which afflictions, and which are signified by bearing the dying of Jesus in their bodies, and by being exposed to death for his sake, was, that his life might be manifest in them, or his power in the upholding of them, 2Co 4:10 and herein lay the difference between them and the Corinthians; the one were in deaths oft, and in very great distresses, and the other in prosperous circumstances, 2Co 4:12 but however, they had much consolation amidst their sorrows and troubles, and which they had partly through the Spirit of faith, and in a way of believing; and who after the example of David, and having the same Spirit as he had, believed and spake, 2Co 4:13 and partly through the hope of the resurrection of the dead, to which they were encouraged by the resurrection of Christ, 2Co 4:14 as also by considering what valuable ends were answered by their bearing afflictions for the sake of Christ, and preaching the Gospel, namely the good of the churches of Christ, and the glory of God, 2Co 4:15 and besides, they had an experience of the daily renovation of the inward man, or of the carrying on of the work of grace upon their souls; and of an increase of grace, right, and joy in them; and this kept them from fainting, though their outward circumstances and outward man were but in a poor condition, 2Co 4:16 but more especially what raised their spirits, and kept them from sinking under their afflictions, was the view they had of eternal glory and happiness, to which they had respect; and the comparison they were led to make between their present afflictions, and glory, which their afflictions were working for as, that their afflictions were light, glory heavy; their afflictions were but for a moment, their weight of glory was for ever; their afflictions were seen and temporal, their glory unseen and eternal; or the things of this world, which they often needed, and yet did not regard, were visible and temporary things; but the things of another world they had their eye upon were invisible, only visible to faith, and would endure for ever.

College: 2 Corinthians (Book Introduction)

INTRODUCTION

Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

College: 2 Corinthians (Outline)

OUTLINE

I. OPENING - 1:1-2

II. THANKSGIVING - 1:3-11

A. GOD COMFORTS - 1:3-7

B. GOD DELIVERS - 1:8-11

III. DEFENSE OF INTEGRITY - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV