Text -- 2 Corinthians 6:1 (NET)

God’s Suffering Servants

6:1 Now because we are fellow workers, we also urge you not to receive the grace of God in vain.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 6:1

Working together with him ( sunergountes ).

We are Corinthians-workers, partners with God (1Co 3:9), in this work of grace.

Robertson: 2Co 6:1

In vain ( eis kenon ).

Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

Vincent: 2Co 6:1

As workers together with Him ( συνεργοῦντες )

Lit., working together . With Him is implied in the compounded ούν with . That it refers to God, not to the fellow-Christians, is evident from the parallel 1Co 3:9, laborers together with God , and because the act of exhortation or entreaty in which the fellowship is exhibited is ascribed to God in 2Co 5:20. The phrase Θεοῦ πάρεδροι assessors of God , occurs in Ignatius' letter to Polycarp. Compare Mar 16:20.

Vincent: 2Co 6:1

In vain ( εἰς κενὸν )

Lit., to what is vain. Equivalent to the phrase to no purpose.

Wesley: 2Co 6:1

labourers with you, who are working out your own salvation, do also exhort you, not to receive the grace of God - Which we have been now describing.

Wesley: 2Co 6:1

We receive it by faith; and not in vain, if we add to this, persevering holiness.

JFB: 2Co 6:1

With God (Act 15:4; 1Co 3:9). Not only as "ambassadors."

JFB: 2Co 6:1

Entreat (2Co 5:20). He is describing his ministry, not exhorting directly.

JFB: 2Co 6:1

Rather, "WE ALSO (as well as God, 2Co 5:20) beseech" or "entreat you": 2Co 6:14-15, on to 2Co 7:1, is part of this entreaty or exhortation.

JFB: 2Co 6:1

By making the grace of God a ground for continuance in sin (2Co 6:3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Heb 12:15; Jud 1:4). "The grace of God" here, is "the reconciliation" provided by God's love (2Co 5:18-19; compare Gal 2:2).

Clarke: 2Co 6:1

We then, as workers together with him - Συνεργουντες δε και παρακαλουμεν . The two last words, with him, are not in the text, and some supply the place thus: we then, as workers together With You, and the Armenian version seems to have read it so; but no MS. has this reading, and no other version. For my own part I see nothing wanting in the text if we only suppose the term apostles; we, (i.e. apostles), being fellow workers, also entreat you not to receive the grace of God in vain

By the grace of God, την χαριν του Θεου, this grace or benefit of God, the apostle certainly means the grand sacrificial offering of Christ for the sin of the world, which he had just before mentioned in speaking of the ministry of reconciliation. We learn, therefore, that it was possible to receive the grace of God and not ultimately benefit by it; or, in other words, to begin in the Spirit and end in the flesh. Should any one say that it is the ministry of reconciliation, that is, the benefit of apostolic preaching, that they might receive in vain; I answer, that the apostolic preaching, and the whole ministry of reconciliation, could be no benefit to any man farther than it might have been a means of conveying to him the salvation of God. And it is most evident that the apostle has in view that grace or benefit that reconciles us to God, and makes us Divinely righteous. And this, and all other benefits of the death of Christ, may be received in vain.

Calvin: 2Co 6:1

1.Assisting He has repeated the instructions of embassy with which the ministers of the gospel have been furnished by God. After they have faithfully communicated these instructions, they must also use their endeavor, that they may be carried into effect, ⁵⁷² in order that their labor may not be in vain. They must, I say, add continual exhortation’s, ⁵⁷³ that their embassy may be efficacious. This is what he means by συνεργοῦντες, ( fellow-workers,) that is, devoted to the advancement of the work; for it is not enough to teach, if you do not also urge. In this way, the particle σύν would have a relation to God, or to the embassy, which he assigns to his servants. For the doctrine of the gospel is helped by exhortations, so as not to be without effect, and ministers connect their endeavors with God’s commission; ⁵⁷⁴ as it is the part of an ambassador to enforce by arguments, what he brings forward in the name of his prince.

The particle σύν may also be taken as referring to the endeavors of ministers in common; for if they do the Lord’s work in good earnest, they must mutually lend a helping hand to each other, so as to give assistance to each other. I rather prefer, however, the former exposition. Chrysostom interprets it as referring to the hearers, with whom ministers are fellow-workers, when they rouse them up from slothfulness and indolence.

Ministers are here taught, that it is not enough simply to advance doctrine. They must also labor that it may be received by the hearers, and that not once merely, but continually. For as they are messengers between God and men, the first duty devolving upon them is, to make offer of the grace of God, ⁵⁷⁵ and the second is, to strive with all their might, that it may not be offered in vain.

TSK: 2Co 6:1

workers : 2Co 5:18-20; 1Co 3:9

beseech : 2Co 5:20, 2Co 10:1; Mat 23:37; Rom 12:1; Gal 4:11, Gal 4:12

ye : Jer 8:8; Gal 3:4; Heb 12:15, Heb 12:25

the : 2Co 8:1, 2Co 8:2; Act 14:3; Gal 2:21; Tit 2:11; 1Pe 4:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 6:1

We then, as workers together with him - On the meaning of this expression, see the note, 1Co 3:9. The Greek here is ( συνεργοῦντες sunergountes ) "working together,"and may mean either that the apostles and ministers to whom Paul refers were joint-laborers in entreating them not to receive the grace of God in vain; or it may mean that they cooperated with God, or were engaged with him in endeavoring to secure the reconciliation of the world to himself. Tyndale renders it: "we as helpers."Doddridge, "we then as the joint-laborers of God."Most expositors have concurred in this interpretation. The word properly means, to work together; to cooperate in producing any result. Macknight supposes that the word here is in the vocative, and is an address to the fellow-laborers of Paul, entreating them not to receive the grace of God in vain. In this opinion he is probably alone, and has manifestly departed from the scope and design of the passage. Probably the most obvious meaning is that of our translators, who regard it as teaching that Paul was a joint-worker with God in securing the salvation of people.

That ye receive not the grace of God in vain - The "grace of God"here means evidently the gracious offer of reconciliation and pardon. And the sense is, "We entreat you not to neglect or slight this offer of pardon, so as to lose the benefit of it, and be lost. It is offered freely and fully. It may be partaken of by all, and all may be saved. But it may also be slighted, and all the benefits of it will then be lost."The sense is, that it was possible that this offer might be made to them, they might hear of a Saviour, be told of the plan of reconciliation and have the offers of mercy pressed on their attention and acceptance, and yet all be in vain. They might notwithstanding all this be lost, for simply to hear of the plan of salvation or the offers of mercy, will no more save a sinner than to hear of medicine will save the sick. It must be embraced and applied, or it will be in vain. It is true that Paul probably addressed this to those who were professors of religion; and the sense is, that they should use all possible care and anxiety lest these offers should have been made in vain. They should examine their own hearts; they should inquire into their own condition; they should guard against self-deception. The same persons 2Co 5:20 Paul had exhorted also to be reconciled to God; and the idea is, that he would earnestly entreat even professors of religion to give all diligence to secure an interest in the saving mercy of the gospel, and to guard against the possibility of being self-deceived and ruined.

Poole: 2Co 6:1

2Co 6:1,2 Paul entreateth the Corinthians not to frustrate God’ s grace,

2Co 6:3-10 setting forth his own inoffensive, painful, and

patient demeanour in the discharge of his ministry,

2Co 6:11,12 of which he telleth them he spake more freely out of

the great love he bare them,

2Co 6:13 challenging the like affection from them in return.

2Co 6:14,15 He dissuadeth from any intimate connections with unbelievers,

2Co 6:16-18 Christians are the temples of the living God.

We then, as workers together with him: ministers of the gospel are fellow workers together with Christ; though but as instruments, serving him as the principal Agent, and efficient Cause: he trod the wine press of his Father’ s wrath alone, and had no partner in the purchase of man’ s salvation; but in the application of the purchased salvation, he admits of fellow workers. Though the internal work be his alone, and the effects of his Spirit upon the souls of those whose hearts are changed; yet there is a ministerial part, which lieth in exhortation and argument, by the ear conveyed to the soul; thus ministers work together with Christ. And without him they can do nothing: they are workers, but they must have Christ work with them, or they will find that they labour in vain.

Beseech you also that ye receive not the grace of God in vain: grace signifieth any free gift; and it is in the New Testament variously applied; but here it signifies, the doctrine of the gospel, held forth in the preaching of it, which these Corinthians had received with the ears of their bodies. And this was Paul’ s, and should be every godly minister’ s, work, not with roughness, but with all mildness and gentleness, to beseech those to whom they preach the gospel, that they would believe and embrace it, and live up to the holy rules of it; without which, (as to their souls’ benefit), all the kindness of God, in affording them the gospel and means of grace, is in vain, and lost: though God yet hath his end, and his ministers shall he a sweet savour to God, as well with, reference to them that perish, as those who shall be saved. For the effectual grace of God in the heart, that cannot be received in vain; nor is that here spoken of.

Haydock: 2Co 6:1

We helping, or in the Greek, working together, that is, with God, as employed by him, or as his ministers, and ambassadors, we exhort you not to receive the grace of God in vain, by resisting his interior graces, by an idle, or a wicked life. (Witham)

Gill: 2Co 6:1

We then, as workers together with him,.... The ministers of the Gospel are workers or labourers; their ministry is a work, and a very laborious one, which none have strength equal to, and are sufficient for; of themselves: it is a work that requires faithfulness and diligence, is honourable; and those who perform it aright deserve respect. These do not work alone: according to our version, they are "workers together with him"; meaning either God or Christ, not as co-ordinate with him, but as subordinate to him: he is the chief shepherd, they under ones; he is the chief master builder, they under workers; but inasmuch as he is with them, and they with him, he is over them, and stands by them, great honour is done them; they have encouragement to work; and hence it is that their work is successful. Though the phrase, "with him", is not in the original text, where only one word, συνεργουντες, is used, and may be rendered "fellow workers", or "fellow labourers", meaning with one another: and since therefore reconciliation was made by Christ, and the ministry of it was committed to them, and they were appointed ambassadors for him, and were in his stead, therefore, say they,

we beseech you also; you ministers also; as we have entreated the members of the church, to be reconciled to the order of the Gospel, and the laws of Christ in his house, so as fellow labourers with you, and jointly concerned in the same embassy of peace, we beseech you the ministers of the word in this church,

that ye receive not the grace of God in vain: by "the grace of God", is not meant the grace of God in regeneration, and effectual calling, which can never be received in vain; for the grace of God never fails of producing a thorough work of conversion; nor is it ever lost, but is strictly connected with eternal, glory: but by it is meant either the doctrine of grace, the Gospel of Christ, so called, because it is a declaration of the love and grace of God to sinners, ascribes salvation in part, and in whole, to the free grace of God, and is a means of implanting and increasing grace in the hearts of men. Now this may be received in vain by ministers and people, when it is but notionally received, or received in word only: when it is abused and perverted to vile purposes, and when men drop, deny it, and fall off from it; or else by the grace of God may be designed gifts of grace, qualifying for ministerial service; and the sense of the exhortation be, that they be careful that the gifts bestowed on them might not be neglected by them, but be used and improved to the advantage of the church, and the glory of Christ; by giving up themselves to study, meditation, and prayer, by labouring constantly in the word and doctrine, and by having a strict regard to their lives and conversations, "that the ministry be not blamed"; which exhortation he pursues in, and by his own example and others, in some following verses, the next being included in a "parenthesis".

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 6:1

¹ tn Or “receive the grace of God uselessly.”

Geneva Bible: 2Co 6:1

We ^{( 1 )} then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.

^{( 1 )} Men do not only need the ministry of the Gospel before they have received grace, in order that they may be partakers of the Gospel, but also after they have received grace they need to continue in it.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 6:1-18

1 That he has approved himself a faithful minister of Christ by his exhortations,

3 and by integrity of life,

4 and by patient enduring all kinds of affliction and disgrace for the gospel.

10 Of which he speaks the more boldly amongst them because his heart is open to them,

13 and he expects the like affection from them again;

14 exhorting them to flee the society and pollutions of idolaters, as being themselves temples of the living God.

MHCC: 2Co 6:1-10

The gospel is a word of grace sounding in our ears. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the proper time to accept these offers. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be. We now enjoy a day of grace; then let all be careful not to neglect it. Ministers of the gospel should look upon themselves as God's servants, and act in every thing suitably to that character. The apostle did so, by much patience in afflictions, by acting from good principles, and by due temper and behaviour. Believers, in this world, need the grace of God, to arm them against temptations, so as to bear the good report of men without pride; and so as to bear their reproaches with patience. They have nothing in themselves, but possess all things in Christ. Of such differences is a Christian's life made up, and through such a variety of conditions and reports, is our way to heaven; and we should be careful in all things to approve ourselves to God. The gospel, when faithfully preached, and fully received, betters the condition even of the poorest. They save what before they riotously spent, and diligently employ their time to useful purposes. They save and gain by religion, and thus are made rich, both for the world to come and for this, when compared with their sinful, profligate state, before they received the gospel.

Matthew Henry: 2Co 6:1-10

In these verses we have an account of the apostle's general errand and exhortation to all to whom he preached in every place where he came, with the several arguments and methods he used. Observe,

I. The errand or exhortation itself, namely, to comply with the gospel offers of reconciliation - that, being favoured with the gospel, they would not receive this grace of God in vain, 2Co 6:1. The gospel is a word of grace sounding in our ears; but it will be in vain for us to hear it, unless we believe it, and comply with the end and design of it. And as it is the duty of the ministers of the gospel to exhort and persuade their hearers to accept of grace and mercy which are offered to them, so they are honoured with this high title of co-workers with God. Note, 1. They must work; and must work for God and his glory, for souls and their good: and they are workers with God, yet under him, as instruments only; however, if they be faithful, they may hope to find God working with them, and their labour will be effectual. 2. Observe the language and way of the spirit of the gospel: it is not with roughness and severity, but with all mildness and gentleness, to beseech and entreat, to use exhortations and arguments, in order to prevail with sinners and overcome their natural unwillingness to be reconciled to God and to be happy for ever.

II. The arguments and method which the apostle used. And here he tells them,

1. The present time is the only proper season to accept of the grace that is offered, and improve that grace which is afforded: NOW is the accepted time, NOW is the day of salvation, 2Co 6:2. The gospel day is a day of salvation, the means of grace the means of salvation, the offers of the gospel the offers of salvation, and the present time the only proper time to accept of these offers: Today, while it is called today. The morrow is none of ours: we know not what will be on the morrow, nor where we shall be; and we should remember that present seasons of grace are short and uncertain, and cannot be recalled when they are past. It is therefore our duty and interest to improve them while we have them, and no less than our salvation depends upon our so doing.

2. What caution they used not to give offence that might hinder the success of their preaching: Giving no offence in any thing, 2Co 6:3. The apostle had great difficulty to behave prudently and inoffensively towards the Jews and Gentiles, for many of both sorts watched for his halting, and sought occasion to blame him and his ministry, or his conversation; therefore he was very cautious not to give offence to those who were so apt to take offence, that he might not offend the Jews by unnecessary zeal against the law, nor the Gentiles by unnecessary compliances with such as were zealous for the law. He was careful, in all his words and actions, not to give offence, or occasion of guilt or grief. Note, When others are too apt to take offence, we should be cautious lest we give offence; and ministers especially should be careful lest they do any thing that may bring blame on their ministry or render that unsuccessful.

3. Their constant aim and endeavor in all things to approve themselves faithful, as became the ministers of God, 2Co 6:4. We see how much stress the apostle upon all occasions lays on fidelity in our work, because much of our success depends upon that. His eye was single, and his heart upright, in all his ministrations; and his great desire was to be the servant of God, and to approve himself so. Note, Ministers of the gospel should look upon themselves as God's servants or ministers, and act in every thing suitably to that character. So did the apostle, (1.) By much patience in afflictions. He was a great sufferer, and met with many afflictions, was often in necessities, and wanted the conveniences, if not the necessaries, of life; in distresses, being straitened on every side, hardly knowing what to do; in stripes often (2Co 11:24); in imprisonments; in tumults raised by the Jews and Gentiles against him; in labours, not only in preaching the gospel, but in travelling from place to place for that end, and working with his hands to supply his necessities; in watchings and in fastings, either voluntary or upon a religious account, or involuntary for the sake of religion: but he exercised much patience in all, 2Co 6:4, 2Co 6:5. Note, [1.] It is the lot of faithful ministers often to be reduced to great difficulties, and to stand in need of much patience. [2.] Those who would approve themselves to God must approve themselves faithful in trouble as well as in peace, not only in doing the work of God diligently, but also in bearing the will of God patiently. (2.) By acting from good principles. The apostle went by a good principle in all he did, and tells them what his principles were (2Co 6:6, 2Co 6:7); namely, pureness; and there is no piety without purity. A care to keep ourselves unspotted from the world is necessary in order to our acceptance with God. Knowledge was another principle; and zeal without this is but madness. He also acted with long-suffering and kindness, being not easily provoked, but bearing with the hardness of men's hearts, and hard treatment from their hands, to whom he kindly endeavoured to do good. He acted under the influence of the Holy Ghost, from the noble principle of unfeigned love, according to the rule of the word of truth, under the supports and assistances of the power of God, having on the armour of righteousness (a consciousness of universal righteousness and holiness), which is the best defence against the temptations of prosperity on the right hand, and of adversity on the left. (3.) By a due temper and behaviour under all the variety of conditions in this world, 2Co 6:8-10. We must expect to meet with many alterations of our circumstances and conditions in this world; and it will be a great evidence of our integrity if we preserve a right temper of mind, and duly behave ourselves, under them all. The apostles met with honour and dishonour, good report and evil report: good men in this world must expect to meet with some dishonour and reproaches, to balance their honour and esteem; and we stand in need of the grace of God to arm us against the temptations of honour on the one hand, so as to bear good report without pride, and of dishonour on the other hand, so as to bear reproaches without impatience or recrimination. It should seem that persons differently represented the apostles in their reports; that some represented them as the best, and others as the worst, of men: by some they were counted deceivers, and run down as such; by others as true, preaching the gospel of truth, and men who were true to the trust reposed in them. They were slighted by the men of the world as unknown, men of no figure or account, not worth taking notice of; yet in all the churches of Christ they were well known, and of great account: they were looked upon as dying, being killed all the day long, and their interest was thought to be a dying interest; "and yet behold,"says the apostle, "we live, and live comfortably, and bear up cheerfully under all our hardships, and go on conquering and to conquer."They were chastened, and often fell under the lash of the law, yet not killed: and though it was thought that they were sorrowful, a company of mopish and melancholy men, always sighing and mourning, yet they were always rejoicing in God, and had the greatest reason to rejoice always. They were despised as poor, upon the account of their poverty in this world; and yet they made many rich, by preaching the unsearchable riches of Christ. They were thought to have nothing, and silver and gold they had none, houses and lands they had none; yet they possessed all things: they had nothing in this world, but they had a treasure in heaven. Their effects lay in another country, in another world. They had nothing in themselves, but possessed all things in Christ. Such a paradox is a Christian's life, and through such a variety of conditions and reports lies our way to heaven; and we should be careful in all these things to approve ourselves to God.

Barclay: 2Co 6:1-2

The office that Paul claims as his one glory and his one task is that of ambassador for Christ. The Greek he uses (presbeutes, compare 4246) is a great word. It had two uses corresponding with the Latin word of which it is a translation (legatus).

(i) Roman provinces were divided into two types. One was under the direct control of the senate, the other under the direct control of the Emperor. The distinction was made on this basis--provinces which were peaceful and had no troops in them were senatorial provinces; provinces which were turbulent and had troops stationed in them were imperial provinces. In the imperial provinces, the man who administered the province on behalf of the Emperor, was the legatus presbeutai. So then, the word in the first place paints a picture of a man who has a direct commission from the Emperor; and Paul regarded himself as commissioned by Jesus Christ for the work of the Church.

(ii) But presbeutes (compare 4246) and legatus have an even more interesting meaning. When the Roman senate decided that a country should become a province they sent to it ten legati or presbeutai, that is, envoys, of their own number, who, along with the victorious general, arranged the terms of peace with the vanquished people, determined the boundaries of the new province, drew up a constitution for its new administration, and then returned to submit what they had done for ratification by the senate. They were the men responsible for bringing others into the family of the Roman Empire. So Paul thinks of himself as the man who brings to others the terms of God, whereby they can become citizens of his empire and members of his family.

There is no more responsible position than that of ambassador.

(i) An ambassador of Britain is a Briton in a foreign land. His life is spent among people who usually speak a different language, who have a different tradition and who follow a different way of life. The Christian is always like that. He lives in the world; he takes part in all the life and work of the world; but he is a citizen of heaven. To that extent he is a stranger. The man who is not willing to be different cannot be a Christian at all.

(ii) An ambassador speaks for his own country. When a British ambassador speaks, his voice is the voice of Britain. There are times when the Christian has to speak for Christ. In the decisions and the counsels of the world his must be the voice which brings the message of Christ to the human situation.

(iii) The honour of a country is in its ambassador's hands. His country is judged by him. His words are listened to, his deeds are watched and people say, "That is the way such-and-such a country speaks and acts." Lightfoot, the great Bishop of Durham, said in an ordination address, "The ambassador, while acting, acts not only as an agent, but as a representative of his sovereign.... The ambassador's duty is not only to deliver a definite message, to carry out a definite policy; but he is obliged to watch opportunities, to study characters, to cast about for expedients, so that he may place it before his hearers in its most attractive form." It is the great responsibility of the ambassador to commend his country to the men amongst whom he is set.

Here is the Christian's proud privilege and almost terrifying responsibility. The honour of Christ and of the Church are in his hands. By his every word and action he can make men think more-or-less of his Church and of his Master.

We have to note Paul's message. "Be reconciled to God." The New Testament never speaks of God being reconciled to men, but always of men being reconciled to God. There is no question of pacifying an angry God. The whole process of salvation takes its beginning from him. It was because God so loved the world that he sent his son. It is not that God is estranged from man but that man is estranged from him. God's message, the message which Paul brought, is an appeal from a loving Father to wandering and estranged children to come home where love is waiting for them.

Paul beseeches them not to accept the offer of the grace of God all to no purpose. There is such a thing--and it is eternity's tragedy--as the frustration of grace. Let us think of the matter in human terms. Suppose that a father sacrifices and toils to give his son every chance, surrounds him with love, plans for his future with care, and does everything humanly possible to equip him for life. And suppose the son feels no debt of gratitude, never feels the obligation to repay by being worthy of all this; and suppose he fails, not because he has not the ability, but because he will not try, because he forgets the love that gave him so much. That is what breaks a father's heart. When God gives men all his grace and they take their own foolish way and frustrate that grace which might have recreated them, once again Christ is crucified and the heart of God is broken.

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 5:11--6:11

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

The section of this epistle that expounds the glory of the Christian ministry (2:14-6:10) builds to a climax in the following verses (5:11-6:10). Here Paul clarified the driving motive, the divine mission, the dynamic message, and the diverse ministries of the New Covenant. He did so to inspire the Corinthians to recognize his ministry as Spirit-led and to follow his example in their ministries.

Constable: 2Co 6:1-10

Paul's example as an ambassador of Christ 6:1-10

6:1 Since God appeals to the unsaved through heralds of the gospel (5:20), the herald is in that sense a partner with God in His work of bringing people into final reconciliation.¹⁹⁸ Evangelism is a joint effort of the Lord and His human ambassador. Paul went beyond that specific function of an ambassador and, for God, also appealed to his Christian readers. In addition to responding to the call to be reconciled to God, they also needed to respond to another call. They needed to make sure that they were responding to God's grace as well.

Paul's readers had received God's grace when they had heard the gospel message. Now Paul urged them to respond to it so God's gracious bestowal would not have been in vain. God gives grace to all people throughout their lives, but He gives more grace at the moment of conversion and from then on. It is not clear which manifestation of grace Paul had in mind, the grace the Corinthians received at conversion or the subsequent grace. I think he probably had both in mind and spoke of their response to divine grace generally since he did not clearly identify the past or the present manifestation. Receiving God's grace in vain would be not allowing it to have its divinely intended result in their lives. In the context, conflict between some of the Corinthians and Paul resulting in the discrediting of the gospel ministry seems to be in view (v. 3). More generally, disunity among believers frustrates God's desire and His provision of grace (help). Most broadly, any disobedience to God's will frustrates His grace (cf. 7:1; 11:4; 12:20-21).

"The explanation which in our judgment is most satisfactory, and which seems best to fit the broad context in which this verse is found, is that Paul is here thinking in terms of the judgment-seat of Christ, before which the works of every Christian will be made manifest (5:10)."¹⁹⁹

6:2 As he begged unbelievers to receive God's reconciling grace (5:20), Paul now urged his readers to respond quickly and positively to God's grace to them. Paul quoted Isaiah 49:8 to stress the importance of responding immediately. The "acceptable time" will not last forever. In the context of the Isaiah quotation, God addressed His Servant whom the nations had despised promising eventual vindication and urging Him to restore His people. The parallel with Paul and the Corinthians' ministry is obvious. Rather than squabbling among themselves over Paul the readers needed to get on with the ambassadorial work that God had given them to do.

6:3 The Corinthians should not and Paul tried not to give any cause for others to stumble because of their ministry. Obviously we cannot prevent all criticism of our ministry because there may be some who take offense without good reason. Still we should do everything we can to make sure we do not give anyone cause for justifiable criticism.

6:4-5 Paul proceeded to describe positively how he had conducted himself to prove that his own reception of God's grace had not been in vain. He commended and defended his ministry to provide the faithful Corinthians with more ammunition to rebut his critics. Note that he referred to his actions rather than his words. He cited three groups of trials, and there are three kinds of trials in each group. These he prefaced with a claim to patience (steadfast endurance), an extremely important quality in an ambassador of Christ.

Trials of a general nature

"Afflictions" or "troubles" are oppressive experiences that put various kinds of pressure on one.

"Hardships" are difficulties that one cannot diminish.

"Distresses" are calamitous situations from which one cannot escape. The Greek word pictures a person trapped in a confining place.

Sufferings inflicted by other people

"Stripes" or "beatings" are punishments delivered with a whip or lash (cf. 11:24-25).

"Imprisonments" in Paul's day involved confinement and discomfort (cf. 11:23).

"Tumults" are "riots" (cf. Acts 13:50; 14:15; 16:19; 19:29; 21:30).

Hardships inflicted on self for the furtherance of the gospel

"Labors" or "hard work" encompasses all the strenuous activities of life including manual labor.

"Watchings" are "sleepless nights."

"Fastings" or "hunger" refers to missed meals.

6:6-7a Paul now named various graces that God had produced within him mainly in and through these trials. Notice that he moved from external circumstances to internal qualities.

"Pureness" is singlemindedness as well as moral uprightness.

"Knowledge" or "understanding" includes understanding of the Christian faith, insight, and sensitivity to God's will (cf. 1 Pet. 3:7).

"Patience" is longsuffering with difficult people without retaliation.

"Kindness" reflects a generous and sympathetic disposition that manifests itself in good actions (cf. Luke 6:35).

Perhaps Paul used "the Holy Spirit" here in the same sense that he did in Galatians 5:16. We should walk in the Spirit just as we walk in purity, knowledge, etc. The Spirit as a gift rather than as a person may be in view.

"Genuine love" is the honest desire to do what is best for those in view.

"The word of truth" probably refers to "truthful speech" or perhaps the message of truth (cf. 5:19).

"The power of God" was the power that God manifested when His ambassadors followed Him faithfully and proclaimed His Word.

6:7b Paul next described some of the conditions under which he ministered and some of the methods he used.

"Weapons" may refer to the sword of the Spirit (the Word of God) and the shield of faith (cf. Rom. 6:13; Eph. 6:11-17; 1 Thess. 5:8). The right hand normally attacked with a sword and the left defended with a shield. However these are "weapons of righteousness," the spiritual weapons that God supplies. Another possibility, not necessary mutually exclusive, is that "weapons of righteousness" may refer to the weapons that come from doing right, personal integrity. Righteousness often refers to right conduct in the New Testament. The right and left hands may then be a figurative expression (merism) for all acts.

". . . one so equipped is prepared to meet attack from any quarter . . ."²⁰⁰

6:8-10 These contrasts probably give us some indication of the charges that Paul's critics were leveling at him (cf. Rom 3:8; 1 Cor. 4:13). Human responses to Paul's preaching evidently varied greatly (v. 8), but God's estimate was positive regardless of the opinions of people. These contrasts may be between human responses or between the human and the divine responses. Regardless of people's estimates of him the great apostle continued to fight the good fight of faith (v. 8). Moreover regardless of how he appeared to be doing, in reality God was preserving and blessing him (vv. 9-10).

College: 2Co 6:1-18

2 CORINTHIANS 6

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

(continued)

Some commentaries structure a break in Paul's argument at this point, coinciding with the chapter division. The main reason is that they see Paul shifting his attention toward the Corinthians directly. However, Paul already glanced in their direction when he urged them to be reconciled to God in 5:20, returning to theological principles in 5:21. It seems best to view 6:1-2 as the practical capstone to his entire discussion begun at 5:11, with the quotation of Isa 49:8 in 6:2 functioning as the exclamation point, not only of his appeal to the Corinthians but of his entire ministry.

6:1 As God's fellow workers

Theoretically, Paul could be including the Corinthians as those with whom he works since the NIV's "God's" is not included in the Greek, and he does often use this verb and its cognate noun in this way (1 Cor 16:16; 2 Cor 8:23). However, the NIV's clarification is entirely appropriate since the "you," which certainly points to the Corinthians, must be distinguished from being "fellow workers." Paul, then, refers to himself, other apostles, other evangelists, who serve God as ambassadors in the ministry of reconciliation, described in 5:18-20.

Like the word "ambassador" and Paul's reference to "making his appeal through us," the word "fellow workers" (sunergevw, synergeô) conceptualizes the elevated status of Paul and all ministers of reconciliation, the prefix syn coming across as the English prefix "co-" in words like cooperation. Paul views ministers as working alongside God himself.

we urge you not to receive God's grace in vain.

Paul's concern takes a different perspective than in other places he employs the phrase "in vain." In places like Phil 2:16 and 1 Thess 3:5, he uses it to express anxiety over the possibility that his own ministry might be unsuccessful, useless, the word "vain" (kenov", kenos ) literally meaning "empty." Only here does he use the word from the perspective of believers themselves, in this case the Corinthians. Perhaps having in mind the Corinthians standing before the judgment seat of Christ, raised in 5:10, Paul is worried that some of the Corinthians will get tossed out on their ear. The only reason this might occur from what he has said so far is that these Corinthians are not actually "in Christ." Since there is no other way to be reconciled to God, this would put them in dire straits in terms of their salvation.

One must assume that all of Paul's Corinthian readers have confessed faith in Christ and have become identified with the death and resurrection of Christ in baptism sometime in the past. This is made explicit grammatically by the infinitive, "to receive" (devxasqai, dexasthai ) being aorist, or past tense, though such renderings, as in the NIV, are not normally brought across into English. So, how can any of them at this point not be "in Christ?"

Paul must be assuming the necessity of living a life consistent with God's grace, as he makes reference to in 5:15, which some of the Corinthians may not be doing. However, he is also probably acutely aware that some Corinthians are no longer "in Christ" in their theological beliefs because they have been persuaded by Paul's opponents into following a heretical path. Indeed, in 2 Cor 11:4, he says this has happened. Obviously, Paul does not believe all is lost as of yet, or he wouldn't bother making this appeal nor writing this letter. However, he does believe the matter to be urgent, which the OT quotation and ensuing appeal in 6:2 will make apparent.

Paul has not used the word "grace" (cavri", charis ) since 4:15. Here, as there, he seems to assume his readers understand that it summarizes the entirety of the gospel from God's perspective, really all that he has been talking about in terms of reconciliation. It is because of God's grace that he initiates the gospel plan and deems it an acceptable means of rescuing people from their plight in estrangement from him.

6:2 For he says, "In the time of my favor I heard you, and in the day of salvation I helped you." ^a

^a 2 Isaiah 49:8

In the quoted Isa 49:8, an important messianic psalm, the words of comfort are directed toward Israel as God's covenant people in captivity. Not inappropriately, Paul finds relevant application to the Corinthians who have wavered from the true gospel, the "new covenant," as he has called it way back in 3:6. God's grace is inexhaustible. His love for each one allows even for recommitment after periods of falling way, for the Corinthians and for people today.

The heavily-charged theological word, "salvation" (swthriva, sôtçria) can simply refer to deliverance or rescue from some kind of trouble or confinement, as in Phil 1:19. Being teamed with "helped" (bohqevw, boçtheô), a word which is only used nontheologically, tends to amplify the theological significance of sôtçria even in the Isaiah context. Paul will draw this out in his application of the verse to his concerns for the Corinthians.

I tell you, now is the time of God's favor, now is the day of salvation.

Probably one of the most employed evangelistic calls in contemporary preaching, Paul aims it at the renegade Corinthian "believers." Paul desires significant reconversions, if we can call it that, to the true apostolic gospel of reconciliation he has consistently preached and has forcefully reiterated since 5:16. Of course, the call is open to nonbelievers, as well. God's open door of acceptance through reconciliation began with the death and resurrection of Christ. In fact, the word "favor" (dektov", dektos ) in the Isaiah quotation and the related word, "favor" (eujprovsdekto", euprosdektos ), Paul uses in his application, both mean "acceptable."

Unmistakably, Paul emphasizes the availability of God's gracious favor right now. He communicates this by repeating the word "now" (nu'n, nyn ) and by introducing his appeal with the dramatic words "I tell you" (ijdouv, idou ), normally translated "Behold!"

Paul's declaration suggests that the "day of salvation" has dawned and continues to shine brightly until the close of this age. In this sense, the term is eschatological, presuming that this day, from God's soteriological perspective, is the final day and that it can end whenever God desires. Paul nowhere else uses "day of salvation," seemingly influenced by the Isaiah quotation. However, in 1 Thess 5:5-8 he emphasizes that true believers are already part of "the day" whereas unbelievers belong to "the night."

E. HARDSHIPS IN MINISTRY (6:3-11)

6:3 We put no stumbling block in anyone's path,

After his direct appeal to the Corinthians in 5:20b-6:2, Paul picks up again with another principle which guides his ministry. The idea of not doing anything which might get in the way of a person accepting the message of reconciliation coordinates with the principle he stated in 5:16 of not allowing a worldly perspective to devalue anyone in his eyes to the extent that it would inhibit him from presenting the gospel to them.

With the word "stumbling block" (proskophv, proskopç), only used here in all the NT, Paul presumes that there are those who are out to get him, which actually seems to be the case in Corinth, since the word suggests someone who is looking for something at which to take offense. Paul does not desire even for such a person to find anything about Paul himself to be used as an excuse for not hearing the gospel. Nothing about himself should create a barrier.

The NIV's rendition has its attractions. However, it prevents the reader from recognizing the coordination Paul intends between "in everything" (ejn pantiv, en panti ) in 6:4 and "in nothing" (ejn mhdeniv, en mçdeni) here in 6:3. Although a translation of en mçdeni can mean "to anyone," it is not very likely to be so here. It also loses Paul's emphasis on "no one" by placing it after the preposition and changing it to "anyone." More literally, in nothing Paul gives not one person a stumbling block.

so that our ministry will not be discredited.

If Paul is God's ambassador, delivering God's message, anything he does which takes away from the magnificent grace contained in that message maligns God's own character. He is not much of an ambassador if he offends those who live in the foreign country he is visiting. Paul's stated desire not to do this flies in the face of the fact that he has done exactly this, at least in the eyes of some of the Corinthians, whether through their fault or his own. What he writes now in 2 Corinthians is intended to reverse this negative effect.

6:4 Rather, as servants of God, we commend ourselves in every way:

At face value, this looks like a contradiction of what Paul said in 5:12, when, using the same word for commend (sunivsthmi, synistçmi), he disavowed any attempts to commend himself to the Corinthians. However, the connection of "as God's servants," or ministers (diavkono", diakonos ), qualifying his statement makes all the difference. He does not view the listed items which will follow as gaining any personal merit for himself but as pointing to the glory of God who has sent him out as his ambassador. Thus, Paul can be so bold as to even say "in every way." If God himself is overseeing the mission to save the world, every aspect of it can pass scrutiny in terms of its integrity. He invites one and all in good conscience to a take a look.

in great endurance; in troubles, hardships and distresses;

As the NIV punctuation tries to exhibit, the first prepositional phrase seems intended to headline the nine examples of difficulties which follow it. Each one requires "endurance" (uJpomonhv, hypomonç), or patient stick-to-it-iveness, and the totality of nine as occurring in one person's life certainly qualify for the adjective "great." This is one of four places in which Paul catalogues his sufferings in ministry. The others are: 2 Cor 4:8-12; 11:23-29; and 1 Cor 4:9-13.

The three items listed in the first triad are essentially synonymous. However, the first, "troubles" (qlivyi", thlipsis ) emphasizes the oppression a person feels from being harassed by others, the second, "hardships" (ajnavgkh, anankç), the physical suffering resulting from difficult circumstances, the third, "distresses" (stenocwriva, stenochôria), the tough decisions required from being boxed into a corner by pressures, physical and emotional.

6:5 in beatings, imprisonments, and riots;

This second triad of difficulties depicts specific, concrete actions by others against Paul and those involved in his missionary enterprises. The first two appear also in the hardships Paul lists in 2 Cor 11:23. Although Acts only reports the one beating and imprisonment in Philippi up to the time of writing 2 Corinthians, Paul in 2 Cor 11:24-25 tells of his being whipped with lashes three times by Jewish authorities and beaten with rods five times by Roman authorities. Local riots occurred just about everywhere Paul went (Acts 13:50; 16:19; 19:29), one of the worst actually in Corinth (Acts 18:13).

in hard work, sleepless nights and hunger;

This third triad involves difficulties which are voluntary, or self-imposed, but are demanded by the nature of Paul's ministry. "Hard work" (kovpo", kopos ) involves physical labor and probably refers to Paul's tentmaking trade, referred to in 1 Thess 2:9; 2 Thess 3:8; 1 Cor 4:11-12; 9:12,15, which he plied in order to be self-supporting in his missionary activity. In fact, the sleepless nights may refer to the necessity often to do his work at night (1 Thess 2:9) because of ministry obligations by day. Some contend that "hunger" (nhsteiva, nçsteia) refers to formal fasting because it refers to this elsewhere (Luke 2:37; Acts 14:23; 27:9). However, these is no evidence of such use by Paul who only uses the word here and in 11:27. The immediate context presumes external circumstances which require personal sacrifices on Paul's part. Sometimes, no doubt, he had to go without food, while he traveled, or just to minister to the needs of people.

6:6 in purity, understanding, patience and kindness;

Endurance against the array of difficulties which Paul has must be more than just hanging on. Positive qualities of character must come to the fore. Paul lists four representative qualities which he has consistently exhibited in the course of numerous adverse conditions.

The first characteristic, "purity" (aJgnovth", hagnotçs), only used here and in 2 Cor 11:3, speaks of Paul's moral integrity. The second characteristic, "understanding" (gnw'si", gnôsis), used 23 times by Paul, six times in 2 Corinthians alone (2:14; 4:6; 6:6; 8:7; 10:5; 11:6) probably refers to Paul's secure knowledge of God in Christ. The third characteristic, "patience" (makroqumiva, makrothymia ), used 14 times in the NT, only here in 2 Corinthians, is a compound meaning "slow to get angry" or "long-suffering" in the face of harassment. The fourth characteristic, "kindness" (crhstovth", chrçstotçs), used ten times by Paul, two other times in lists of moral qualities (Gal 5:22; Col 3:22), means to act sympathetically toward those less fortunate or those who are often socially disregarded.

in the Holy Spirit and in sincere love;

6:7 in truthful speech and in the power of God;

Although not indicated by the NIV's punctuation nor by verse divisions, Paul now lists four more characteristics of his ministry. These are not so much moral qualities as they are foundational power which drives his ministry. These are anchored by the first reference to the Holy Spirit and the last reference to the power of God. Some contend that a reference to the Holy Spirit does not fit in this list of moral qualities and, therefore, suggest it means "spirit of holiness" as a moral quality. However, when viewed in conjunction with "the power of God," the fourth in the list, it seems most apt to refer to the Holy Spirit. Besides that, the Holy Spirit is routinely linked to love by Paul (Rom 5:5; 15:30; Gal 5:22; Phil 2:1-2) just as truthful speech is linked to the power of God in the gospel (1 Cor 1:18; 1 Thess 1:5; Eph 1:13; Col 1:5).

with weapons of righteousness in the right hand and in the left;

After using the proposition "in" (ejn, en ) with 18 words in a row, Paul switches to "through" (diav, dia ) for the hodgepodge of four contrasts which follow at this point. The contrast in this first set is between "the right" and "the left," the preposition "in" not actually occurring in the Greek. Most likely these weapons refer to spears or swords which soldiers commonly held in their right hands and to shields which they held in their left hands. One was offensive, the other defensive; thus, Paul indicates that he has kept fully prepared to meet the onslaughts at every hand in ministry. This he has done with weapons he characterizes as having the quality of "righteousness" (dikaiosuvnh, dikaiosynç).

Does Paul have in mind personal moral qualities like the four listed in 6:6, or is he thinking of qualities associated with the gospel, more like the preceding four items? He uses the phrase "weapons of righteousness" the first way also in Rom 6:13 which influences many to that intention. The second way relates more to the classic "armor of God" passage in Eph 6:11-17, "righteousness" appearing in that list as the "breastplate." Since the three contrasts which follow this one seem to assume an assault on his character, the balance tips toward displaying righteousness to all comers. However, it is possible that for Paul there is not much to separate his personal righteousness from that of the gospel. The credibility of the gospel rises and falls with his and vice versa.

6:8 through glory and dishonor, bad report and good report;

Paul now describes the positive and negative reactions to his representation of the gospel, not only in terms of the message but in terms of himself. Some in the course of his ministry are receptive to it and to him, others are not. The way Paul structures the four items is chiasmic rather than parallel, putting the positive items on the outside (first and fourth) and the negative on the inside (second and third). The first pairing emphasizes people's opinions, the second what people say to others. From Paul's perspective, his "weapons of righteousness" stand firm in the face of either reaction from both perspectives.

genuine, yet regarded as impostors;

Beginning at this point Paul's next two listings likely reflect the specific problems in Corinth, accusations from those who have opposed the genuineness of his apostleship and his representation of the true gospel. Paul's format change to "as" (wJ", hôs) repeated for the final seven items, may intend to signal the more direct Corinthian connection at least for the first two. However, the last five use the antithetical style to list paradoxical truths about his ministry and apostolic ministry in general.

The word "impostors" (plavno", planos ) presumes a malevolent motive of deception. This accusation seems to go back to the issue of frivolously changing his travel plans (1:23) which began this whole defense. His accusers seem to believe such shifty actions betray a plan of deception, Paul trying to dupe the Corinthians into believing he is a genuine apostle of the true gospel when he is not. Despite these kinds of charges, whether in Corinth or elsewhere, Paul proclaims the sincere genuineness of his calling, his motives, his character, and the gospel he preaches.

6:9 known, yet regarded as unknown;

Paul takes a second tack in representing the lack of respect his claims to be a genuine apostle receive. The word "known" (ejpiginwvskw, epiginôskô) means to be well-known and widely recognized for rendering valuable public service. Such public acknowledgement through plaques, statues, and proclamations was widely sought by the elite in the Greek world. Paul knows that many have recognized the value of his service - certainly God has - and others do not. Certainly, in the 50s, all of the apostles were nobodies in terms of the social and political climate of the Roman Empire. For that matter, so was the true God of the gospel, whom Paul cleverly represents to the Athenians as God represented by their statue "to an unknown god" (Acts 17:23). Paul and all those spreading the gospel throughout the known world understood, as ministers today still must, that their service will go largely unappreciated by the world at large and also even by those with whom they work closely. They can continue on, however, because they know God knows.

dying, and yet we live on; beaten, and yet not killed;

These two pairs of antitheses find their expression from Ps 118:17-18. Just as the psalmist recognizes that being God's servant has its costs, it has its rewards as well. Reflecting on his ministry as a "dying" encapsulates Paul's thoughts in 4:7-5:10. Paul makes this same evaluation of apostles in general in 1 Cor 4:9, "men condemned to die in the arena." Their lives as living sacrifices befit them as representatives of the one who suffered and died for all (1 Pet 2:19-21). In that sense, they live out the gospel message in their own lives. Of course, they know also, as Paul does, what the end of the story is, for Christ, and for themselves: they will "live on" just as he does in them.

The word "beaten" (paideuvw, paideuô) normally refers to the discipline that a father might impose on his son (Heb 12:7), which presumes corporal punishment, though it can simply refer to instruction (Acts 7:22; 22:3; 2 Tim 2:25). The idea that God disciplines his spiritual children out of love in order to bring maturity and to groom them for more demanding situations is fairly well distributed through the NT (1 Cor 11:32; James 1:2; Rev 3:19) but is perhaps best represented by Heb 12:6: "The Lord disciplines those he loves." Paul presumes, as do most passages of this sort, that God uses the adversity and even evil from others as his mechanism of discipline. It is up to the servant of God to recognize it for what it is and learn the lesson God is teaching from it.

Certainly, the objective of this kind of spiritual discipline from God's end is not for the disciple to be killed, even though such may be the force of evil's display. However, even if that should happen, the first pair of antitheses asserts with dramatic confidence, "Behold!" (ijdouv, idou , not in the NIV but in the Greek) "we live." The point is, despite many hardships, God is underwriting the lives of his servants - and Paul - at every turn.

6:10 sorrowful, yet always rejoicing;

Yet another paradox Paul experiences in ministry is one of contrasting emotions which subsist side by side. The dejection he feels is not over his own life or sufferings. Rather, it comes from disappointments in those who refuse the gospel, probably even more, those who have accepted the gospel but then turn their backs on it either for their old lifestyle or for some perverted form of the gospel, the latter being the case with the Corinthians. The Greek word translated "sorrowful" (lupevw, lypeô) is used twelve times in 2 Corinthians and only three times elsewhere by Paul. This major theme for 2 Corinthians focuses mostly on the sorrow and grief of the Corinthians caused by the Painful Letter (2 Cor 2:2-5; 7:8-11) and does not inform Paul's use here in 6:10 very much.

Continuous rejoicing for Paul is a natural counterpart to having received the good news of Christ. Thus, he encourages a joyous demeanor in all Christians, as evidenced by his exhortations in 1 Thess 5:16; Phil 4:4; and Rom 12:12.

poor, yet making many rich;

Another continuing contrast can be expressed in terms of economics. One like Paul who serves God wherever God chooses to send him does not accumulate valuable possessions, money, or material riches of any kind. They may look to others like vagabonds, subsisting on the hospitality God provides through others. However, despite their meager subsistence, they distributed the incalculable riches of the gospel to those who would receive it. No doubt, one of the joyous rewards of Paul's ministry was watching the changed lives of those to whom he had helped distribute the boundless gift of eternal life. Paul speaks of his self-imposed poverty while he lived among the Corinthians (11:7-10) and of apostolic poverty in general in Rom 8:35 and 1 Cor 4:11-12.

having nothing, and yet possessing everything.

In the first half of this last antithetical paradox, Paul essentially restates the first half of the previous one but in more absolute terms. Not only could he be considered "poor" in the eyes of most, really he doesn't have anything that most people in the world consider important. As a servant of Christ, he has not only given up many worldly goods, he has in fact given up any attachment to worldly goods. He has given his entire life - and death (5:1-15) - over to Christ.

However, in giving everything up, he has gained everything that is truly valuable, salvation through Christ and eternity with God. Paul seems to understand fully what Jesus said in Mark 8:34-36 about the true disciple who "must deny himself and take up his cross and follow me. . . . What good is it for a man to gain the whole world, yet forfeit his soul?"

In a very real way, then, this last antithesis stands as an appropriate banner, summing up not only the seven antitheses but the entire 28-item list which Paul has identified as characterizing not only his apostolic ministry but any true ministry in God's service.

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

While 6:14-7:1 must be recognized as a sealed unit which Paul has brought in from separate usage, it is buffered by two sections, 6:11-13 and 7:2-4, which are intentionally interrelated by the idea of mutual openness. The key word link is "heart" (kardiva, kardia ) employed in both 6:11 and 7:3, and in 7:3 Paul says that he is repeating what he "said before." The outside sections function, then, as bookends for the middle section. Despite the middle section's quite different tone and trajectory (of holy separation) in and of itself, Paul intends to modify its point to strengthen his appeal for the Corinthians to open themselves up personally to him but also spiritually to God to become fully reconciled to both. This emotional appeal is the final stage of Paul's long involved defense begun way back in 2:14.

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

6:11 We have spoken freely to you, Corinthians,

Paul opens the summation of his defensive argument by proclaiming the integrity of all that he has said, certainly as far back as 2:14, but probably right on back to the beginning of the letter. Direct reference to the Corinthians by name, something he only does elsewhere in Gal 3:1 and Phil 4:15, bares his emotional intensity and punctuates the fact that he is wrapping up. Literally, Paul's statement is, "We have opened up our mouths to you." Nothing is hidden behind the cheeks, under the tongue, down the throat. The path is clear for inspection right down to his heart. He has been as transparent as words will allow, about his convictions on this matter and about himself and his feelings.

and opened wide our hearts to you.

They are not only free to inspect his every word for duplicity but his very motives and intentions, as well. The idea of the verb "opened wide" (platuvnw, platynô) is that he has enlarged the access to his heart, like broadening the streets into a city. He has made it easy for the Corinthians to enter into his own, very personal, thoughts and feelings. Of course, this makes him vulnerable to their bad intentions. He sincerely believes, however, based on his longstanding relationship with them, that they will not take advantage of him but will be induced to be forthright with him as well, which he does not actually express until 7:4.

Some suggest that Paul's language here is based upon Deut 11:13, loving God with "all your heart," perhaps prompted by the conviction of "possessing everything," stated in 6:10 and related to the blessings God pronounces upon Israel in Deut 11:14-15. The fact that, except for the word "heart," the actual wording is not close, makes this conjectural. However, the warning against turning to other gods in Deut 11:16 which correlates with the warning that follows in 2 Cor 6:14, does suggest a possible mental link-up with this passage in Paul's mind.

6:12 We are not withholding our affection from you, but you are withholding yours from us.

The verb "are withholding our affection" (stenocwrevw, stenochôreô), only found in 2 Corinthians, twice here and in 4:8, where it is rendered "crushed," conveys the opposite visual imagery from "opened wide" (platynô) in 6:11. The idea is of the space in Paul's heart for the Corinthians shrinking to the extent that they are squeezed out. The negative exclaims that this has not happened. However, the strong denial suggests that it could have happened, given Paul's current turbulent relationship with them. No matter the criticism and slander aimed at Paul, his affection for them is undiminished.

In contrast, however, Paul detects in the Corinthians a disturbing pull-back in affection from him. He feels like he is getting the cold shoulder, and he is counting on his demonstration of warmth to bring them around. The NIV's "affection" (splavgcnon, splanchnon ) which actually occurs in this second clause, not the first, literally refers to a person's inward parts, or guts, including the heart, lungs, kidneys, and liver. It is only used literally once in the NT, in Acts 1:18, referring to Judas after he hanged himself. Usually, it is used figuratively (as here) to convey the intense, tender feelings someone has for someone else, as when Paul describes his close relationship with Onesimus in Phlm 1:12.

Although the NIV rendering of this verse conveys Paul's ideas well, his actual wording in Greek amounts to, "You are not being squeezed out in us, but you are squeezing us out in your inmost affections."

6:13 As a fair exchange-I speak as to my children-open wide your hearts also.

The familiar Latin term for what Paul is requesting is quid pro quo . He desires, really demands, an exact equivalent from them in return for his wide open heart toward them. The word "exchange" (ajntimisqiva, antimisthia ), "reward," rare outside of Christian literature, is elsewhere found in the NT only in Rom 1:27, referring to receiving the appropriate penalty for bad behavior. Obviously, Paul is not thinking in terms of discipline here but of his paternal love for them being returned in kind. His intention is not to be demeaning, as somehow inferior to him. Yet, having brought the gospel to them, he is their spiritual father, which he often brings to the fore (1 Cor 3:1-2; 4:14-15; 2 Cor 11:2; 12:14-15) as he does with other congregations he writes (Gal 4:19; 1 Thess 2:7-8). Like a father, Paul extends his outstretched arms to them. He simply asks that they allow themselves to be gathered in and hug him in return as their strong, supportive relationship is reestablished.

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

6:14 Do not be yoked together with unbelievers.

This command commences Paul's coherent unit of ideas and Scripture citations most likely assembled and delivered in other contexts. Though seemingly coming out of the blue, the individual parts of the unit, like this potent opening command, should not be taken in isolation from the whole, particularly Paul's point in relationship to the immediate context. Structurally, this command is balanced by the exhortation for holiness which rounds out the unit, the two of them compressing the rest together. Everything in between buttresses as support for the nonnegotiability of this biblical demand, both from the side of the new covenant and the old.

The command negates a present tense verb in Greek (givnesqe, ginesthe ), which means that Paul is demanding that the Corinthians stop behavior that is currently in full force. The participle "yoked together" (eJterozugou'nte", heterozygountes ) is only found elsewhere, in adjective form, in Lev 19:19, in which "different animals" are prohibited from mating. Since Paul does not ask believers to separate from their unbelieving marriage partners (1 Cor 7:10-14), conceptually Paul's idea here probably fits better with Deut 22:10, which forbids yoking an ox and a donkey together for the purposes of plowing, even though the actual word is not employed there.

The word "unbelievers" (a[pistoi, apistoi ) is the crux for understanding how to interpret Paul's intention for the whole passage. There are those who argue that Paul is very selective in the use of this word, for those who have never come to faith in Christ, and that he could never apply it to any kind of Christians, even those who had turned their back on authentic Christianity. However, to restrict the word's use in this way effectually breaks off any link with the immediate context and lines up with those who see the entire unit as a bumbling non-Pauline fragment.

On the other hand, if one is to presume that this prohibition and the unit it heads is viewed by Paul as at all relevant to what he has been talking about, he must expect the Corinthians to equate "unbelievers" with the outside agitators who have pulled some of the Corinthians away from Paul and the true gospel into their circle. No issue involving pagans has arisen. There certainly is warrant for this, given the language he has used (2 Cor 2:17; 3:1; 4:2; 5:12) and will yet use (11:1-15) regarding these antagonistic forces. Neither is this out of line with the way Paul describes opponents in other locations, like Galatia (Gal 1:6; 3:1). Paul's main concern, then, is for any and all Corinthians to break off all relationships, probably personal, social, and ecclesiastical, with these influential people in order to be fully reconciled to God, and to Paul.

No doubt, though, Paul also sees general relevance in this injunction. The Corinthians need to monitor carefully their relationships with non-Christians and watch for lingering pagan influence in the progress of their daily lives, in business, food, social clubs, pagan shrines, and other potential corrupting influences. Conscientiously establishing a Christian lifestyle in a thoroughly pagan culture has never been easy, but in this new day of Christianity in Corinth, it was an ongoing struggle to sort out what was appropriate and what was not, even for the most diligent. The issues from 1 Corinthians, of a man in a sexual relationship with his stepmother (5:1-5), of Christians taking other Christians to court (6:1-11), of marriage (7:1-40), and of Christians eating food offered to idols (8:1-13; 10:23-11:1), illustrate this difficulty.

For what do righteousness and wickedness have in common?

Paul grounds his command for separation with a series of five rhetorical questions phrased as antitheses. These antitheses view a cosmological world which is absolutely black and white. As far as he is concerned, it is patently obvious that the answer to each question is, "None," or "Nothing," which simply verifies the biblical truthfulness of his command.

The word "righteousness" (dikaiosuvnh, dikaiosynç) is sprinkled liberally throughout Paul's writings, though it concentrates in Romans (over 40 times). Righteousness is the very character of God made available to believers through faith. On their own, all humans have broken God's law, but in Christ believers have been made righteous. The word "wickedness" (ajnomiva, anomia ) can also be translated "lawlessness." First John 3:4 calls sin "lawlessness" and Matt 7:23 speaks of the Lord not knowing the "evildoers" who say they cast out demons in his name and not allowing them to enter the Kingdom. Paul also contrasts "righteousness" and "lawlessness" in Rom 6:19 in terms of people being slaves of one or the other.

Or what fellowship can light have with darkness?

The use of light and darkness to contrast the world of believers and nonbelievers is common in Paul (Rom 2:19; 13:12; 1 Cor 4:5; 1 Thess 5:4-5). He already has hinted at this same incompatibility in terms of seeing and being blinded to the light of the gospel in 2 Cor 4:4. This kind of dualism is also common in the Dead Sea Scroll literature of Qumran as well as other intertestamental Jewish literature, as well as Philo.

The word he uses for "fellowship" (koinwniva, koinônia) refers to the close bond of sharing people can have with one another. Christians have fellowship with God (1 John 1:3), Christ (1 Cor 1:9; 1 John 1:3), the Holy Spirit (2 Cor 13:14; Phil 2:1), the sufferings of Christ (Phil 3:10), the body and blood of Christ (1 Cor 10:10), and one another (1 John 1:7). They cannot bond with the forces of evil which oppose God and his ways without breaking their link to God any more than a bright sunny day can mix with the pitch black night without losing its essential quality of brightness.

6:15 What harmony is there between Christ and Belial? ^a

^a 15 Greek Beliar , a variant of Belial

The name "Belial" does not appear anywhere else in the Bible. However, it is quite common as a designation of Satan in nonbiblical Jewish literature previous to and around the time of the NT, particularly in the Dead Sea Scrolls of Qumran. Elsewhere, the NT uses "devil" (diavbolo", diabolos ) in Eph 4:26; 6:11; 1 Tim 3:6,7, "Beelzebub" (Matt 10:25; 12:24,27; Mark 3:22; Luke 11:13,18,19), "the Tempter" (1 Thess 3:5), and Satan (36 times).

As with these NT terms, "Belial," actually "Beliar," stands as God's cosmological opponent who will ultimately be defeated. What is striking is that in Qumran literature, at least, the Messiah is never contrasted with Beliar. So, the contrast Paul makes here is unprecedented and demonstrates the particularly un-Jewish, elevated view of Christ that Paul held. Like God, he stands in complete contrast to Beliar. Not only that, but the nature of Paul's rhetorical question presumes that his readers have heard the contrast before and would readily adhere to it. Paul's choosing of this pointedly Jewish reference seems to have been for the benefit of the Jewish Christians in the Corinthian church.

Some believe that this reference to Belial demonstrates the influence of Qumran thought upon Paul or some other early Christians. True enough, heavy usage of the term and others in this passage are found in the Dead Sea Scrolls. However, no one has demonstrated the ready availability of the fascinating ideas of this hibernating sect to people in their own time period. Besides the same term is also found in generally Jewish writings, including Philo, which would be more likely to be known by Diaspora Jews like Paul was dealing with in Corinth.

What does a believer have in common with an unbeliever?

This fourth rhetorical question states most directly Paul's point. The question isn't really literal. Of course, Christians and non-Christians may share a common culture, language, food, and their humanity. What they don't have in common is what ultimately matters, that is, faith in Christ, and the eternal saving relationship with God, which accompanies it.

6:16 What agreement is there between the temple of God and idols?

The opposition between the true, living God and idol worship runs through the entire OT beginning with the Ten Commandments (Exod 20:4) and continuing on into the Prophets (Josh 23:7; Ezek 8:3-13). However, the issue was never just a matter of not worshiping carved stones. It had to do with remaining uncorrupted from immoral, unclean, pagan lifestyles by disassociating from them as much as possible. Such unswerving loyalty to God and his ways carries over as an objective of the New Covenant. Thus, the idea of Christians restricting their interaction with surrounding pagan culture in order to enable them to remain true to the ideals of Christianity also carries over from this vital OT principle.

Paul can speak of conversion as a turning "to God from idols" (1 Thess 1:9). However, he also recognizes the pervasive entanglements of idolatry throughout daily life, whether in business, politics, grocery shopping, travel, or architecture. Even though Christians may fully grasp the reality that these idols are nothing at all (1 Cor 8:4; 10:19; 12:2), the more subtle cultural influences of this mind-set continued to challenge and at times divide first-century Christians. (Cf. the issue of eating inexpensive idol meat in 1 Cor 8, 10.) Diligence in cutting the strings of idols from the lifestyles of early Christians was paramount, as far as Paul was concerned, for them to follow their path as the new people of God.

For we are the temple of the living God.

Paul's emphasis on calling God "living" (9:26; 2 Cor 3:3; 1 Thess 1:9; 1 Tim 3:15; 4:10) derives from the OT habit (Deut 5:26; Josh 3:10; 1 Sam 17:26; Ps 42:2) which expresses the dynamic reality of the true God who covenanted with Israel as opposed to all other claims of deity.

Paul already identified the community of Christian believers as the new "temple" of God in 1 Cor 3:16-17. There, he also emphasized the sacredness of this temple and the need for believers to distinguish their ways of approaching life "from the standards of this age." Paul also makes such an identification in Eph 2:21, where he underscores the presence of the Spirit within the church as the manner in which God abides in this multicorporeal temple.

In Greek, it can be observed that Paul emphasized the "we," unnecessarily stating the first person plural pronoun (hJmei'", hçmeis). The sense is that "we," the church, not others, can be so designated.

As God has said: "I will live with them and walk among them, and I will be their God, and they will be my people." ^a

^a 16 Lev. 26:1; Jer. 32:38; Ezek. 37:27

Done with rhetorical verification of the command not to remain attached to "unbelievers," primarily meaning his opponents in Corinth, Paul moves to multiple and variegated citation of Scripture to solidify the imperative of immediate implementation.

Exactly how these citations function and why Paul sees them as moving forward his present appeal to the Corinthians has been a dilemma for interpretation. However, two recent studies make convincing cases. One demonstrates that Paul draws upon these passages because they are from texts which promise Israel's restoration from exile. This promise of restoration to Israel fits with Paul's appeal in 5:20 for the Corinthians to "be reconciled to God." Another goes a bit further to show that Paul could quite easily have connected these restoration passages that he cites to the New Covenant passage of Jer 31:33, a passage to which Jesus himself appeals when he establishes the Lord's Supper, and one which the early church viewed as a blueprint for who they were and what God was doing in their midst.

Specifically, what Paul is saying with these Scriptural citations is that just as maintaining its distinctiveness as God's people from alien influences was determinative for Israel's restoration, so also now the Corinthians who have followed after teachings alien to the true gospel must withdraw from those influences in order to retain their status within God's people. The gospel may be a new covenant, but the basic principle of loyalty to God over against others remains the same.

Paul opens the citations in an unusual way for him. He usually presents Scripture quotations with "he says," as in 6:2 rather than "God has said," as found here. This formula, oddly enough, is used in the Dead Sea Scrolls, to some minds, further buttressing the connection of 6:14-7:1 to the Essenes. However, the difference is not dramatic enough to suggest that Paul could not have made such a change on his own, whether previous to use in this context or just now.

The quotation draws primarily from Lev 26:11-12, but the change to third person pronouns ("them," "their") probably is influenced by Ezek 37:27. The covenant restoration theme is at the heart of Ezekiel 37, spoken to Israel in exile, and becomes prominent in the verses following Lev 26:11-12, in Lev 26:14-40. The promise of God's personal presence with his people resonates as an OT theme (Exod 25:8; 29:45; Jer 31:1) which carries through even to Revelation (21:3). It finds fulfillment in the Messianic incarnation, the gift of the Holy Spirit, and in eternity.

6:17 "Therefore come out from them, and be separate," says the Lord. Touch no unclean thing and I will receive you." ^a

^a 17 Isaiah 52:11

The majority of Paul's quotation is based upon Isa 52:11. He has given it his own touch, primarily by transposing the lines and by adding the "says the Lord." These changes dramatize the appeal as coming from God to the Corinthians themselves and demonstrate that Paul's primary concern is for the Corinthians to break off their relationships with those bad outside influences on the church. The opening line of Isa 52:11, not quoted by Paul, exhorts, "Depart, depart, go out from there!" telling Israel in no uncertain terms that restoring their claims as God's people must include leaving their captivity in Babylon. So it is with the Corinthians. A complete break off, socially and personally, from those who have been bad influences, must occur right now or their new covenant relationship with God is in jeopardy.

The very last clause, "I will receive you," which Paul has seamlessly added, is not from Isa 52:11 at all but from Ezek 20:34, which goes on to declare to Israel that God intends to "gather you from the countries where you have been scattered." In the presence of his holiness, they will profane his name no more, as he restores them to their land (Ezek 20:39-44). For the Corinthians, this statement functions as promise: just as God restored Israel to her lands after exile, so God will restore the Corinthians who separate themselves from the bad influences to their covenant relationship with him. It also leads nicely into the citation in 6:18.

6:18 "I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty." ^a

^a 18 2 Samuel 7:14; 7:8

This citation conflates 2 Sam 7:14, "I will be his father and he will be my son," the messianic promise to David, and Isa 43:3 (probably also Isa 49:22 and 60:4), "Bring my sons from afar and my daughters from the ends of the earth." The Isaiah references are part of the covenant restoration promises to exiled Israel, and the 2 Samuel reference is in the context of God's promise of "rest" to Israel (7:11), a theme connected to restoration to the land. To underline the authoritative nature of the promise, Paul adds "says the Lord Almighty," probably from 2 Sam 7:8. Designation of the Lord as "almighty" (pantokravtwr, pantokratôr) though common in the OT and Revelation (nine times), does not occur elsewhere in Paul's letters.

The inclusion of "daughters" may come from the importance of stressing the egalitarian nature of the new covenant, as in Gal 3:28. It may indicate that women, maybe more than men, have been attracted to Paul's opponents in Corinth. It could also have no ulterior significance, and simply be in the Isaiah passage Paul has in mind. Regardless, Paul believes the biblical promise applies to the Corinthians who leave the outside opponents and return to the true gospel. They will return to the loving arms of God.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 6:1

And working together with him we entreat also that ye receive not the grace of God in vain

Lapide: 2Co 6:1-18

CHAPTER 6

SYNOPSIS OF THE CHAPTER

i. He exhorts them not to neglect the proffered grace of reconciliation spoken of at the end of the last chapter.

ii. He points out (ver. 4) the qualities required in ministers, especially in Apostles and preachers of the Gospel.

iii. He declares (ver. 11) how his heart was filled with love of the Corinthians, and he strives to stir them up to like love.

iv. He warns them (ver. 14) by many contrasts carefully to avoid holding intercourse or intermarrying with unbelievers.

Ver. 1.— We then, as workers together with Him. We, as workers together with God, beseech you to accept this proffered reconciliation, spoken of in vers. 18, 19, and 20, of the preceding chapter.

Beseech you also that ye receive not the grace of God in vain. He receives grace into a vacuum, says Anselm, who does not work with it, who does not give it his heart, and who, through sloth, makes that grace ineffectual, by not doing, all that he can to express it in good works. In other words, do not suppose that faith alone is reconciliation, for a good life and good works are also indispensable. So Theophylact, following Chrysostom.

Observe that the Apostle applies the word grace to the general benefit of reconciliation of the world through Christ's redemption; for it was of this that he had just been treating. Nevertheless, under that he comprehends that particular grace which Christ has merited for each one, and which God gives to each one, to enable each one to become a partaker of the general redemption wrought by Christ.

Ver. 2.— For he saith, I have heard thee in a time accepted (Isa. xlix. 8). The Apostle proves that now is the time of grace and reconciliation, in order that we way not receive this grace in vain, from the fact that Isaiah had foretold that this would be the time of grace. He is anticipating an objection which might be raised. It might be said by some one: "It is not in my power to receive the grace of God; for to give it or not to give it depends on the will of God. How, then, can you exhort me to receive it?" Paul replies. Now is the time accepted, now is the time of salvation, now is the time of grace, when, as Isaiah foretold, God offers His grace to all, and hears the desires and petitions of all.

In a time accepted. This time is the period of the law of grace, or the present life of Christians, during which they have the opportunity of doing good works and obtaining merit. But after this life it is not called "a time accepted;" for in this time only has God been pleased to offer to all men, through Christ, His grace of reconciliation, loving-kindness, and salvation. It is called accepted and acceptable, i.e., most welcome, and worthy of being received with the greatest possible rejoicing and praise, since it brings salvation to the world through Christ.

These words are addressed by the Father to the Son. I have heard, i.e., since the prophetic eye sees the future as already present, I will hear Thee, My Son, making request for Thy members, and in Thy faithful members, and asking for help, and grace, and, salvation. And in the day of salvation, in the time of grace, when I will call all men to eternal salvation by Thee, 0 Christ, have I succoured Thee, i.e., I will succour Thee, so that you shall obtain in, Christians, as Thy members, the salvation that is offered them by Thee. So Ambrose, Chrysostom, Anselm. Cf. Isa. lxi 2, where Christ says that He is sent to preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. This acceptable year was typified by the year of jubilee. The whole time, therefore, that Christ preached, and after that the whole time of the New Law, was, and is, to them that obey Christ and accept His free gift, a year of jubilee, of mercy, peace, forgiveness, salvation, and freedom. In this year, after the long-standing. wrath of God against us, we are restored to His grace, good-will, to our glorious inheritance, and all the original good things which we had in the state of innocence in Paradise. The same time, the same year, was the day of vengeance on our foes, when God avenged the human race on its enemies by delivering them from their tyranny.

Ver. 3. — Giving no offence in anything. When we speak of the day on which all are called by Christ to be saved, let us be careful that we put no stumbling-block in any one's way, and by our self indulgence, or gloominess, or cowardice cause him to refuse to accept, or advance in the way of salvation; else we Apostles, who do all that we can by our preaching and living to induce all to accept salvation, will be blamed.

Ver. 4.— Approving ourselves. "Commending ourselves" (Erasmus), "declaring ourselves," as others render it; but "showing ourselves" (Syriac) is the best. The Latin version, however, takes it in the Optative, "let us show ourselves." Paul is here again defending himself and praising himself because of his rivals, the false apostles; and he exhorts all Christians, and especially all preachers of the Gospel, of whom there were many at Corinth, to live up to the Evangelical and Apostolical life. At the same time he tacitly describes his own life, his sufferings, fortitude, and virtues, that others may imitate him, and may in their own lives offer a contrast to the pride, self-indulgence, cowardice, and other vices of the false apostles. As we shall see in chap. xi., he is forced in this Epistle to praise himself in self-defence.

S. Paul here puts forward a living picture of a true and genuine Apostle and preacher of the Gospel, by which any one may examine teachers whose faith and uprightness are suspected. This picture is also a model for all teachers and pastors to copy.  S. Paul wishes the Corinthians to see the injustice of preferring their false apostles and blatant demagogues before himself and his fellow-Apostles, in whom all the marks of a true Apostle will easily be found. These marks he now proceeds to enumerate.

As the ministers of God in much patience. The exhibition of suffering endured not once but often is a plain proof of apostleship. The word "patience" is to be referred to what follows. Let us show ourselves, says S. Paul, as ministers of God, by suffering many tribulations, necessities, distresses, stripes, and other afflictions. For men admire this patience as a higher philosophy, they themselves being accustomed when they are injured to be angry, indignant, and to avenge themselves by blows and angry words, and thus they are led to infer the truth of Christian doctrine and to recognise the Spirit of God. For example,  S. Xavier and his companion Juan Fernandez made no progress in Japan until a man one day spat in the face of one of them; whereupon the Saint gently wiped his face and proceeded with his sermon as though he had suffered nothing, and bore with most exemplary patience their scoffs and insults. The keen-witted Japanese so admired this fortitude that they at once proceeded to honour them as men descended from heaven, and to vie with each other in embracing the faith they taught. The heathen Epictetus also saw the power of constancy and long-suffering, and taught his followers to show the wisdom he had taught them, not so much by words as by deeds of endurance. In his Enchiridion (c. 29), he says: " Be not in a hurry to utter thy words to the unskilful; but rather let thy words act as fuel to the flames of thy deeds; for sheep do not ask us to prove by reasonings how much they may have eaten, but they quietly digest their food, and show its results in wool and milk." So Christ (S. Matt. vii. 16) says of false prophets, "by their fruits ye shall know them;" and again, in S. Luk 8:15, speaking, of the seed of the Gospel which falls into good ground, He says "these are they which in an honest and good heart having heard the word, keep it, and bring forth fruit with patience."

In necessities.— In want of food, drink, and clothing. Theophylact takes the word in a more general sense, as denoting the intensity and severity of his tribulations, when they become so overwhelming that escape seems impossible, and drive a man into extreme necessity, and as it were stifle him.

Ver. 5.— In tumults. Being constantly hunted from one city to another, so that I have no place to abide in, but am forced to be always going hither and thither. The word may, however, also denote popular outbreaks or tumults, as in S. Luk 21:9.

Ver. 6.— By pureness. Being pure in all things, not only inasmuch as Paul was guiltless of bribery, and forbade his disciples to yield to it, but also because he preached not at others' expense, as Theophylact says. The Latin version gives the word a narrower meaning, as denoting pure and perfect chastity, abstinence from every lustful action, the cultivation of angelic purity, such as was seen in Paul and the other Apostles. Every infidel and heretic looks upon this as a token that a man is a true minister of God; and he rightly thinks that chastity with himself is impossible. It is possible among Catholics alone, inasmuch as they are sharers in the true faith and in the grace of God. Hence you will not find among heretics virgins or houses of virgins, or monks or monasteries, no, nor even celibate priests. These are to be found in every age in the Roman Catholic Church alone, which has followed, and taught her members to follow, Paul and the other Apostles as her guides and teachers.

By knowledge. Let us see that we do not appear to some to be unskilled and untaught as to what things Christians are to do and avoid. Let us rather show that we know such things, by teaching others the good they are to do, and the evil that they are to avoid, that so they may attain salvation, and that all may know us to be God's ministers, preachers, and Apostles. So Ambrose. Anselm, not amiss, thinks that knowledge here denotes acquaintance with the Holy Scriptures.

By kindness. Let us not be rancorously bitter against those who trouble us, but let us be gentle and kindly disposed to them, in thought, word, and deed, that all may say that we are God's ministers. It is evidently a sign of adamantine fortitude, says Theophylact, when any one, being harassed and attacked on every side, is not only long-suffering, but also gentle and kind. It is superhuman, Christ-like, God-like.

Such was S. Athanasius, of whom Nazianzen says in his oration in his praise: " Athanasius was in his life high and lifted up, in his mind filled with humility; of such urbanity that all might easily approach him; forgiving, free from all anger, compassionate, Pleasant in speech, pleasanter still in his life, in shape like an angel, in mind still more angelic, calm when rebuking others, able to instruct when he gave praise, as far removed from easy-going carelessness as from harsh severity; in short, he was adamant to those that struck against him, a magnet to those that stood apart from him."

By the Holy Ghost. By the gifts of the Holy Spirit, and by the works we do by His help and guidance. Let us do everything with so pious, kind, sincere, and fervent spirit, that it may be apparent that we are not moved by vanity or pride, but by the Holy Spirit. So Anselm, Theophylact, Chrysostom.

Ver. 7.— By the word of truth. By purely and sincerely preaching Gospel truth, let us show ourselves ministers of God.

By the power of God. By working miracles, or rather, with Chrysostom, by Christian constancy and fortitude displaying itself in so many adversities, so many labours, such vehemence of word, and so effectual preaching. All such things come to us through the power of God, and prove us to be powerful ministers of Him, worthy of all admiration.

By the armour of righteousness on the right hand and on the left. Both in prosperity and adversity let us take as our arms works of righteousness, i.e., of virtuous deeds springing from a righteous and holy life, that we may neither be lifted up by prosperity nor cast down by adversity. So Anselm. But Chrysostom and Theophylact say that the left hand denotes adversity, and the right prosperity, which two things, by alternate action, fortify the servants of God like armour, so that they are neither exalted to pride nor cast down into despondency.

Ver. 8.— By honour and dishonour. Whether we are honoured and praised, or dishonoured and abused, as, e.g., when the Lycaonians wished to worship Paul as God, and directly afterwards to stone him as an impostor. The preposition by is here equivalent to in. See note to

1Ti 2:15.

By evil report and good report. Whether we are spoken evil of, or are in great repute.

As deceivers. Regarded as such, says Ambrose, when yet we are true.

As unknown, and yet well known. Looked upon by unbelievers and heretics as unknown and obscure, but yet well known to God and our own consciences (Ambrose).

Ver. 9.— As dying. We may seem to be always dying through our daily dangers, persecutions, and trials, but God preserves us alive and unharmed.

As chastened and not killed. Let us show ourselves as ministers of God (ver. 4), by being chastened and not killed.

Ver. 10. — As poor, yet making many rich. By enriching them with earthly goods as well as with things Divine and heavenly.  S. Paul was collecting alms for the poor Saints, and especially those of Jerusalem.

As having nothing, and yet possessing all things. (1.) I have all things necessary, and I want no more; nay, what is more, I despise them as vile and beneath me, whence I am as though I possessed all things. (2.) Though we Apostles are poor, yet are we the head of the faithful, the richest of whom bring all their goods and lay them at our feet (Ambrose and Anselm). Cf. Chrysostom here and Homily ( in Moral.). (3.) Possessing all things may also be understood to mean, having books, garments, and all other necessary things, all meaning "some out of all," and being "distributed" according to classes of individuals, and not according to the individuals of classes. Others say that all things refers to God, and they who possess Him possess all things. But this last sense is mystical and symbolical.

Anselm remarks that as though is here prefixed to what is painful, but not to what is joyful, because all the sadness of the Saints is but apparent. It is short-lived, and passes away as a dream, and seems but a shadow, and is not sorrow, but a mere semblance of it. The joy of the Saints, however, has no as though, because it is founded on the sure and certain hope of eternal bliss. On the other hand, the joy of the wicked has here the prefix as though, because it is brief and shadowy as a dream, while their sorrow will have no as, because it will be eternally bitter.

Observe the nature of the life of Paul and the other Apostles. It was such a life as is led by religious, whose fathers were the Apostles. Nazianzen (Oral. 1 de Pace ), in describing this life, says: " Their life is one of wealth in the midst of need, of great possessions while but pilgrims, of glory amid scorn, patience in weakness, a noble offspring in celibacy: instead of riches they have contempt of riches; for the kingdom of heaven's sake they embrace humility; they have nothing in the world, and yet they are superior to the world; they are in the flesh, and yet live out of the flesh; they have God for their portion; their hope of the Kingdom makes them labour in want, and through want they rein." Such was the life of Bishops and apostolic men. Sulpitius praises S. Martin for fulfilling the dignified duties of a Bishop without abandoning his purpose as a monk. Posidonius relates of S. Augustine that he lived so frugally as to be content with bread and vegetables, seldom providing flesh except for his guests; he says also that when he was at the point of death he left no will, because, as he said, Christ's poor had nothing to leave. Still he was able to refute Arians, Manichees, Donatists, and Pelagians, and became one of the first columns and doctors of the Churches. Of Exuperius, Bishop of Toulouse, S. Jerome says: "When hungry himself he fed others, and showed by his face, wasted and wan with constant fasting, that he was consumed by hunger after other things."

This therefore, is the norm and form of the apostolic life prescribed by S. Paul to all who are desirous of perfection and the salvation of their souls. From this was drawn the short rule of the Institute of our Order, a printed copy of which each of us is wont to carry about with him, and to apply to it his eyes and mind, regarding it as his private monitor, and a keen spur to zeal for virtue, nay, as a living mirror of our vocation and profession. It says as follows: " The nature of our life demands that we be men crucified to the world, and to whom the world itself is crucified; new men, who have put off their affections to put on Christ; dead to themselves, to live to righteousness; men who, as S. Basil says, show themselves to be ministers of Christ in labours, in watchings, in fastings, in pureness in knowledge, in long-suffering, in kindness, in the Holy Ghost, in love unfeigned, in the word of truth; men who by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report, in prosperity and adversity, are themselves hastening by force marches to their heavenly country, and wish all zealous labour compelling others also, always aiming at the greatest glory of God. This is the summary, this one thing the aim and object of our constitutions, viz., Jesus."

Ver. 11.— 0 ye Corinthians, our mouth is open unto you. My mouth is open, it longs to say more to you, and to express all my affection for you, and it cannot. No matter what and how much I may say, it is less than my affection. The Apostle says this to show that what he had said of his patience, tribulations, and virtues was not from self-love, but from friendship, trust, and love towards the Corinthians. Friends are in the habit of interchanging their secret joys and sorrows, and thus showing their love for each other. When this is great they more and more try to express it, but find themselves unable to do justice to their feelings. This is what Paul does here.

The two ideas of "straitening" and "enlarging" are frequently contrasted by the Hebrews, to denote on the one hand sadness, timidity, suspicion, and avarice, and on the other joyfulness and generosity of heart. As sadness and avarice contract the heart, the brow, and the hands, so joy, cheerfulness, and charity expand them. Cf. Psa 119:32, and 1Ki 4:29.

Ver. 12. — Ye are not straitened in us. You dwell fully and spaciously in my heart as in your home. My love builds for you a spacious house.

Ye are straitened in your own bowels. The love of your hearts for me is so small that it contracts them, and barely gives me place there. Your love and good-will do not equal mine. The Corinthians would seem to have been alienated from Paul by the calumnies of the false apostles; he, therefore, declares the greatness of his love for them, that he may kindle theirs in return.

Moreover, Paul seemed to have in his First Epistle straitened the Corinthians by prohibiting them from idolatry, from going to law before unbelieving judges, from their love-feasts and sumptuous banquets; and in ver. 14 he is about to straiten them by forbidding a believer to marry with an unbeliever. He here paves the way by urging them to receive, with the large-hearted love of Christ, his apparently straitening precepts, which are not his but Christ's.

Ver. 13. — Now for a recompence in the same . . . be ye also enlarged. S. Paul is speaking of a return of love, and not, as some think, of the heavenly reward. These latter take the meaning to be, that since the Corinthians were to have the same reward in heaven, they should enlarge their love for S. Paul. But the sense clearly is that they should repay S. Paul's for them with an equal measure of love on their part.

Ver. 14. — Be ye not unequally yoked together with unbelievers. Do not have so close fellowship with them in matters of religion as to be gradually led away to share in their unbelief, as, e.g., in marriage. Separate yourselves from the unbelievers' assemblies, temples, sacrifices, feasts; do not intermarry with them, for all commerce with them is either wicked and unrighteous in itself, or is dangerous to those who hold it, and a cause of offence to others. Do not imitate the Jews, whose laxity is recorded in PS. cvi. 35 (Chrysostom, Ambrose, Theophylact).  S. Jerome ( contra Jovin. lib. i.) understands S. Paul to warn against intermarriage with unbelievers. There seems to be an allusion to Ps. cvi. 28, "They joined themselves unto Baal-peor," which refers to the fornication committed by the Israelites in honour of Baal-peor. So, whoever marries with an unbeliever may be said to join himself to Baal-peor, i.e., the devil, the ruler of unbelievers. Anselm again supposes that by "unbelievers" is meant the Judaising false apostles, who were attempting to eviscerate the faith of Christ by making the ceremonies of the law of Moses binding on Christians. Such men are more dangerous to Christians, and more to be shunned than unbelieving Gentiles, and therefore S. Paul warns his readers against them. This sense is good but defective, for the Apostle wishes the fellowship of all unbelievers whatsoever to be avoided

The Apostle is here passing on, as is usual in letters, to discuss another point of importance just then to the Corinthians, viz., the duty of avoiding unbelievers. It is in vain, therefore, for any one to seek for connecting links with what has gone before.

Erasmus observes that the Latin version is happy in its translation here; it renders the passage: "Do not be joined in the same yoke with unbelievers." For if a Christian marry a heathen wife, or a Christian magistrate have a Gentile as colleague, he is called έτεροζυγω̃ν. Marriages of this kind S. Jerome calls unequal.

Observe upon this that έτερος signifies sometimes one of two, sometimes an object that is diverse, whether from some one other or from several others. Thus the word occurs in a compound word, to denote one who lacks an eye, and again to denote one who is of a different opinion (έτεροφθάλμος and έτερόδοξος ). And hence it is uncertain whether S. Paul here means one who bears one-half of a yoke, or one who bears a yoke in company with one of a different condition.

Budæus takes the former of these two, and understands S. Paul to exhort the Corinthians not to bear one part of a yoke with unbelievers, just as in Campania two oxen bear the same yoke, one on each side.

Others more properly take the latter meaning, and understand the warning to be against such an alliance as that of an ox and an ass would be in the same yoke (Deut. xxii. 10). This interpretation is rendered more probable from the words that follow—"what fellowship hath righteousness with unrighteousness?"

Theophylact again thinks that the warning is against accommodating one's principles to those of our partner in wedlock. He says that the allusion here is not to a yoke but to the beam of a balance, and one especially that is unequally weighted, so that one side is lower than the other. We are not to be like such a balance, and lean towards an unrighteous or unbelieving partner.

For what fellowship hath righteousness with unrighteous? The just with the unjust, believers with unbelievers.

It was hard for the Corinthians, while Christians were so few, to be forbidden to have commerce and intermarriage with unbelievers. Many amongst them would find a difficulty in obtaining partners of equal rank, or wealth, or position; and hence they would either be obliged to abstain from marriage, or else marry an inferior. Moreover, by natural and Divine law there was nothing simply and absolutely to prohibit them from allying themselves with unbelievers; still such alliance would be unbecoming and full of danger, and hence it is forbidden by the Apostle. But to reconcile them to so severe a precept he puts before them five contrasts drawn from the inherent opposition between Christianity and heathenism.

(1.) Unequal wedlock is a heavy yoke, burdensome to both parties, even as it would be if a horse and an ox were yoked together. (2.) Light and darkness cannot cohere in the same subject or be in the same place at once; therefore one of the faithful, who has the light of faith, cannot well enter into the same yoke with one who is full of the darkness of unbelief. (3.) There is no concord between Christ and Belial: believers belong to Christ, unbelievers to Belial; therefore they cannot agree. (4.) The believer has no part or communion with the unbeliever, but differs from him as widely as belief from unbelief, heaven from hell; therefore they cannot be joined together. (5.) The temple of God cannot be associated with the idols and temples of devils; neither, therefore, can a believer with an unbeliever. For each of the faithful is a temple of God, and the unbeliever is a temple and image of the devil.

Ver. 15. — What concord hath Christ with Belial? What harmony can there be between Him who is the Author of all knowledge, obedience, and righteousness and the devil with his followers?

The Hebrew Belial denotes (1.) disobedience, rebellion, ungodliness; (2.) those who have these qualities; and (3.) the devil, as the first apostate, the first to shake of the yoke of obedience to God and His law. Hence apostates are called "sons of Belial," i.e., children of the devil, or children of disobedience, rebellion ungodliness

What part hath he that believeth with an infidel? What is there common to both, to be shared by both? So, in 1Ki 12:16, we find: "What portion have we in David? neither have we inheritance in the son of Jesse." This antithesis explains the three preceding ones. It is not right for a believer to be joined with an unbeliever, even as it is not possible for righteousness to be joined to unrighteousness, light to darkness, Christ to Belial, the temple of God with idols.

Ver. 16 . — Ye are the temple of the living God. By faith, grace, and holiness.  S. Cyprian ( de Orat. Domin.) says beautifully: " Let us show ourselves in our lives as the temples of God, that all may see that God indwells within us, so that we who have begun to be heavenly and spiritual, may think and do nothing but what is spiritual and heavenly." The Hebrew word for "temple" connotes power and majesty. Hence Chrysostom (Hom . 17 in Ep. ad Heb.) says that God ordered Solomon's Temple to be made exceeding magnifical, that the Jews, who were naturally attracted by outward things, might be led to know something of the majesty of God. Why, then, should not Christians ornament their temples, as the houses of God, and show honour to God, and especially to the body of Christ present with them, and so excite others to reverence and love God? Such a temple, such a royal, nay, such a Divine palace, is the Church allegorically, and each faithful soul tropologically, as the Apostle here declares. In this temple God shows His great glory and majesty, by His exceeding great grace, by magnificent and glorious works of virtue, and by the power of His sacraments.

Villalpando ( in Ezek. vol. ii. p. 256) sees a further reference in the Hebrew word for temple to motion or walking. The tabernacle was a movable temple in which God dwelt and walked with the Hebrews through the wilderness into their promised land. It is to this that S. Paul alludes in the words that follow.

I will walk in them. I will be their guardian, and will spiritually walk in them through the powers and virtues of the soul. Anselm points out that S. Paul quotes Eze 37:27 literally, and Lev 26:12 tropologically. What is said in the latter passage of the literal tabernacle of witness is to be understood of God's protecting presence in each one of the faithful.

Allegorically this tabernacle signified the Church of Christ, as is explained in Eze 28:27, and tropologically each holy soul, which is a temple of God moving through the wilderness of this world to its resting-place in heaven.

(i.) God walks in the soul as in His tabernacle when, through acts of faith, hope, and charity, He passes from the memory to the understanding, and thence to the will. For the faithful soul is as the temple of heaven: its sun is the understanding, or zeal for righteousness, its moon is faith and continence; its stars the other virtues, as S. Bernard says ( Serm. 27 in Cantic.). (2.) God walks in the soul, inasmuch as He makes it by His grace go from virtue to virtue (Anselm and Theophylact). In the same way that in the tabernacle the way to the Holy of Holies through the Holy Place was by the altar of incense, the table of shew-bread, and the candle-stick, does God enable us to pass into heaven through holiness of life by prayer, almsgiving, chastity, and purity of soul. The altar of incense was a symbol of prayer, the table of almsgiving, the candle-stick of purity and brightness of life. (3.) God walks in the soul by way of contemplation. He causes us to follow in our minds His temples, as He passed from the temple of heaven to that of the Virgin's womb, thence to that of Calvary, thence to hell, and finally back again to heaven. (4.) God walks in us corporally, says S. Ambrose, for the Word was made flesh and dwelt and walked amongst us, and daily by Holy Communion He dwells in us and walks with us.

Ver. 17.— Come out from among them. Isa 52:11, which is here quoted, taken literally ordered the Apostles and the faithful generally to come out, not from the unbelieving and unclean city of Babylon, but from Jerusalem, to be laid waste by Titus. But the Apostle, either tropologically or by parity of reasoning, applies it as an injunction to the faithful to avoid too great intimacy with unbelievers, and not to touch the unclean thing, that is unclean unbelievers; not to live with them, lest they stain themselves with their uncleannesses, such as drunkenness, lust, pride, ungodliness, and unrighteousness (Jerome, Cyril in Isa. lii., Chrysostom, Ambrose, Anselm).

Commentary -- Other

Evidence: 2Co 6:1

" It’s very sobering to find how many people whom I would presume to be saved feel little or no urgency regarding their spiritual condition, the condition of the church, or that of our nation ...Whereas I once though the battlefield was ‘out there’ among those rejecting Christ, I see things differently now...The front-line of the battle is in the hearts of God’s people." Rob Cummins (quoted in The Transforming Power of Fasting and Prayer by Bill Bright)

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 6 (Chapter Introduction)

Overview

2Co 6:1, That he has approved himself a faithful minister of Christ by his exhortations, 2Co 6:3, and by integrity of life, 2Co 6:4, and by patient enduring all kinds of affliction and disgrace for the gospel; 2Co 6:10, Of which he speaks the more boldly amongst them because his heart is open to them, 2Co 6:13. and he expects the like affection from them again; 2Co 6:14, exhorting them to flee the society and pollutions of idolaters, as being themselves temples of the living God.

Poole: 2 Corinthians 6 (Chapter Introduction)

CORINTHIANS CHAPTER 6

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 6 (Chapter Introduction)

(2Co 6:1-10) The apostle, with others, proved themselves faithful ministers of Christ, by their unblamable life and behaviour.

(2Co 6:11-18) By affection for them, And by earnest concern, that they might have no fellowship with unbelievers and idolaters.

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 6 (Chapter Introduction)

In this chapter the apostle gives an account of his general errand to all to whom he preached; with the several arguments and methods he used (2Co 6:1-10). Then he addresses himself particularly to the Corinthians, giving them good cautions with great affection and strong arguments (2Co 6:11-18).

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 6 (Chapter Introduction)

Ambassador For Christ (2Co_5:20-21; 2Co_6:1-2)

A Blizzard Of Troubles (2Co_6:3-10)

The Accent Of Love (2Co_6:11-13; 2Co_7:2-4)

Get You Out (2Co_6:14-18; 2Co_7:1)

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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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.

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