Study Notes

1:1 Paul. See note on Ro 1:1. apostle . . . by the will of God. See 1Co 1:1 and note. Timothy. Evidently with Paul when this letter was written, but not necessarily a co-author. our brother. Our fellow believer, our brother in Christ (see Ac 9:17; Heb 2:11 and note). church of God. The community of believers, the local representatives of the universal church (see note on 1Co 1:2). Corinth. See Introduction to 1 Corinthians: The City of Corinth; see also map. his holy people. See note on Ro 1:7. Achaia. Greece, as distinct from Macedonia in the north (see map). Though the letter deals particularly with the situation in Corinth, it was also intended for Christians elsewhere in Greece. Presumably copies of the letter would be made in Corinth and circulated to them.

1:2 Grace and peace. See note on Ro 1:7. Lord Jesus Christ. Also occurs at the end of this letter (13:14); see note on 1Th 1:1.

1:3 God and Father of our Lord Jesus Christ. See note on Eph 1:3. comfort. Consolation and encouragement. This comfort flows to believers when they suffer and turn to Jesus for strength, and it equips them to comfort others who are also hurting (vv. 4–7). This applies most directly to suffering for Jesus’ sake, and “all our troubles” (v. 4) suggests that Paul is thinking of physical and material hardships as well.

1:4 all our troubles. See, e.g., vv. 8–11 and note on v. 9; 4:8–12 and note on 4:10; 6:4–10; 11:23–28 and notes on 11:24–25 and 11:25; Gal 6:17 and note.

1:5 share . . . in the sufferings of Christ. See 4:10; Gal 6:17; Php 3:10 and notes.

1:6 patient endurance. See Ro 5:3–5; 2Pe 1:5–11 and notes.

1:7 share in our sufferings, so also . . . in our comfort. See Ro 12:15; 1Co 12:26 and notes.

1:8 We. Throughout this letter Paul uses the editorial plural (we, us, our, ourselves). It is possible but not necessary that he is including Timothy (1:10) in some of these references if the context permits. Here he seems to be referring just to himself. brothers and sisters. See NIV text note. province of Asia. A Roman province in western Asia Minor, present-day Turkey (see map).

1:9 Paul’s hardships were so life-threatening that he regarded his survival and recovery as tantamount to being raised from the dead. rely . . . on God. A key principle of this letter. God’s grace is all-sufficient; Christ strengthens us when we are weak (see 12:9–10; Php 4:13 and notes).

1:10 hope. See note on Eph 1:18.

1:11 you help us by your prayers. Cf. Ro 15:31; Eph 6:19–20.

1:12 In defending his trustworthiness against the slanders being spread about him, Paul appeals to the witness of his own conscience and to the Corinthians’ firsthand knowledge of his character. He had spent 18 months with them when he first came to Corinth (Ac 18:11), so they could not plead ignorance of his integrity.

1:14 day of the Lord Jesus. Time of his return (cf. 1Th 2:19–20).

1:15 you might benefit twice. Here and in v. 16 Paul refers to his change of itinerary. Originally he had planned to cross over by sea from Ephesus to Corinth, visiting the Corinthians before traveling north to Macedonia, and then, returning from Macedonia, to visit them a second time, thus giving them the benefit of two short visits. This was when he was on good terms with them. What probably occurred was that he paid them a quick visit directly from Ephesus, a visit he had not contemplated and that proved to be “painful” (2:1; see note there). That visit then gave rise to his letter that caused them sorrow (see 7:8–9 and note).

1:16 Macedonia. See notes on v. 1; Php 4:15.

1:17 Paul’s opponents in Corinth had been attempting to persuade the Christians there that this change of plan was evidence that his word was not to be trusted, that he was fickle and unreliable. The two rhetorical questions are in effect his denial that he acts lightly and that he says “Yes” and “No” at the same time, so that it is impossible to know what he means. In any case, his plan to visit the Corinthians had not been abandoned; it had simply been modified.

1:18–19 not “Yes” and “No.” Paul now appeals to the gospel message he had preached to them. Believing it, they had found it to be true and free from ambiguity, and by their experience of its dynamic power they had proved it to be one great affirmative in Christ.

1:19 who was preached among you. During Paul’s first visit to Corinth (Ac 18:5). Silas. See Ac 15:22 and note.

1:20 “Amen.” The “Amen” uttered by the congregation at the end of an offering of prayer or praise (cf. 1Co 14:16 and note on 14:15–17). Here it is an expression of faith—a confident assertion that all of God’s promises are fulfilled (already and not yet) in Christ.

1:21 anointed us. See Ex 29:7 and note; 1Sa 16:13; Isa 45:1 and note; 61:1.

1:22 seal. See notes on Hag 2:23; Eph 1:13; cf. Eph 4:30. deposit. A part given as a guarantee that the whole will be forthcoming (see Ro 8:23 and note). The first installment of a sum of money that has been inherited, e.g., assures the recipient that the whole will be received.

1:23 to spare you. Paul’s change of plans for visiting the Corinthian Christians had been motivated not by a fickle and insensitive attitude but by love and concern for them.

2:1 another painful visit. Paul had already made one painful visit to Corinth, and he wanted to avoid another such visit, though he was ready to assert his authority if it should prove necessary (cf. 13:2). This former visit could not have been the one he made to Corinth at the time when the church there was founded in response to the preaching of the gospel (cf. Ac 18). Therefore he must have paid a second visit, which is confirmed by 12:14 and 13:1, where he states that the visit he is now about to make will be his third. The second visit probably took place between the writing of 1 and 2 Corinthians, though some hold that it occurred before 1 Corinthians was written.

2:3–4 See Introduction: Occasion.

2:5–11 Speaks of a particular person who has been the cause of serious offense in Corinth and upon whom church discipline has been imposed. Paul admonishes the Corinthians that because the offender has shown genuine sorrow and repentance for his sin, the punishment should be discontinued and he should be lovingly restored to their fellowship. The offense in question probably took place during Paul’s intermediate visit to Corinth (see note on v. 1) and may have been the occasion for his writing the severe letter demanding the punishment of the offender (see note on vv. 3–4). Another view is that Paul refers to the individual involved in the case of incest recorded in 1Co 5.

2:7 comfort. See 1:3–7 and note on 1:3.

2:11 Satan. See Mt 16:23; 1Jn 3:8 and notes. his schemes. See Ge 3:1; Lk 22:31; Jn 8:44 and notes; see also 1Pe 5:8.

2:12 I went to Troas. Paul had traveled up from Ephesus to Troas, a city on the Aegean coast (see Ac 16:8 and note; see also map), hoping to find Titus there and to receive news from him about the Corinthian church. But Titus, who Paul presumably knew would be following the same route in reverse, did not arrive in Troas; so Paul, anxious for news from Corinth, “went on to Macedonia” (v. 13), perhaps to the city of Philippi (see map). opened a door. See Ac 14:27; Rev 3:8 and notes; see also 1Co 16:9; Col 4:3.

2:13 my brother. Cf. 8:23. Titus. See Introduction to Titus: Recipient. Paul held Titus in high esteem; he entrusted Titus with the organization of the collection of funds in Corinth for the relief of the poverty-stricken Christians of Jerusalem (see 8:6 and note), and he chose him to bear this letter to the Corinthian Christians (see 8:16–17 and note on 8:16).

2:14 At this point Paul breaks off the narrative of his itinerary and in a characteristic manner begins a lengthy digression (the narrative is not resumed until 7:5; see note there). The digression, however, is relevant to the main tenor of this letter, for it is an outpouring of triumphant faith in praise of the adequacy of God’s grace for every situation. leads us as captives in Christ’s triumphal procession. A victorious Roman general would lead his soldiers and their captives in festive procession, while the people watched and applauded and the air was filled with the sweet smell released by the burning of spices in the streets (cf. note on 1Co 4:9). everywhere. Cf. note on 1Th 1:8.

2:16 aroma that brings death . . . aroma that brings life. As the gospel aroma is released in the world through Christian testimony, it is always sweet-smelling, even though it may be differently received. Ultimately there are two kinds of people: “those who are being saved and those who are perishing” (v. 15). To the latter, testifying Christians are the smell of death, not because the gospel message has become evil-smelling or death-dealing but because in rejecting the life-giving grace of God unbelievers choose death for themselves. To those who welcome the gospel of God’s grace, Christians with their testimony are the fragrance of life. who is equal to such a task? For the answer, see 3:4–5.

2:17 peddle the word of God for profit. Paul is referring to those in the Greco-Roman world, perhaps some even in the church, who, while insincere, self-sufficient and boastful, artfully presented themselves in a persuasive manner, and their chief interest was to take money from gullible listeners (cf. Mic 3:5,11). Paul, by contrast, had preached the gospel sincerely and free of charge, taking care not to be a financial burden to anyone (see 11:7–9; 1Co 9:11–15 and notes).

3:1 Are we beginning to commend ourselves again? Paul realizes that virtually everything he wrote or said was liable to be twisted by some in Corinth. letters of recommendation. The appearance of vagrant impostors may have led to the need for letters of recommendation. Paul needed no such confirmation, but others, including the Corinthian intruders, did need authentication and often resorted to unscrupulous methods for obtaining or forging such letters.

3:2 known and read by everyone. Because of the power of the gospel demonstrated by their transformed lives.

3:3 you are a letter from Christ. The reality of their salvation and faith is all the commendation needed for Paul’s ministry. written not with ink. As a parchment or papyrus document would be—but ink fades and may easily be obscured. with the Spirit of the living God. The Spirit is himself life and therefore life-giving (v. 6), and the life he gives is eternal and without defect. not on tablets of stone. As at Sinai (see note on v. 6). on tablets of human hearts. See Jer 31:33; Eze 11:19; 36:26 and notes. Paul explains the significance of this contrast between the old and the new covenants in vv. 7–18.

3:4–5 Answers the question raised in 2:16.

3:6 ministers of. Those who serve the cause of (Ro 15:16; Col 1:7; 4:7; 1Ti 4:6). Paul will return to the theme of “this ministry” in 4:1. new covenant. Here Paul takes up the theme suggested by the mention of “tablets of human hearts” (v. 3; see note there). See Heb 8–10 and note on 8:8–12. Paul’s reference to “ministers of a new covenant,” in contrast to the “ministry that brought death” (v. 7), may have been occasioned by his opponents in Corinth who were Judaizers, perhaps those who claimed to be associated with Peter (see 1Co 1:12 and note) and who are referred to as Hebrews in 11:22 (see note there). the letter. The Ten Commandments, originally written on the two tablets of stone (see Ex 24:12; 31:18 and note). the Spirit. The writing of the law “with the Spirit of the living God . . . on tablets of human hearts” (v. 3; see note there), which was the promise of the new covenant as foretold by the prophets (see Jer 31:31–34 and notes). the letter kills, but the Spirit gives life. Does not mean that the external, literal sense of Scripture is deadly or unprofitable while the inner, spiritual sense is vital. “The letter” is synonymous with the law as an external standard before which all people, because they are lawbreakers, stand guilty and condemned to death. Therefore it is described as the “ministry that brought death” (v. 7) and the “ministry that brought condemnation” (v. 9). On the other hand, the Spirit who “gives life” writes that same law inwardly “on tablets of human hearts” (v. 3; see note there). He thus provides believers with love for God’s law, and with power to keep it.

3:7–18 Paul is defending his ministry of the new covenant in Christ (cf. v. 6 and note) and here compares the experiences of Moses, who mediated the old covenant of Sinai, and his own as a minister of the new covenant. But he now applies the word “ministry” (v. 7) to the law that was “engraved in letters on stone” (v. 7) and to the Spirit, who writes “on tablets of human hearts” (v. 3; see note there). The point of comparison is the temporary glory that shone on Moses’ face and the “ever-increasing glory” (v. 18; see note there) reflected in the faces of those who minister the new covenant.

3:7 came with glory. The law of the old covenant given at Sinai was in no way bad or evil; on the contrary, Paul describes it elsewhere as holy, righteous, good and spiritual (Ro 7:12,14). The evil is in the hearts and deeds of people who, as lawbreakers, bring upon themselves the condemnation of the law and the penalty of death. The law engraved on stone could not purge away that evil. its glory. The glory of God surrounded the giving of the law and was reflected on the face of Moses when he descended from the mountain (Ex 34:29–30).

3:8–9 ministry of the Spirit . . . brings righteousness. Giving life instead of death (cf. Isa 46:13 and note).

3:11 what was transitory. The old covenant of Sinai, which was not to endure forever. In due course it was superseded by the unfading and much more glorious radiance belonging to the new covenant (see Heb 8 and notes on 8:7–13).

3:13 Moses, who would put a veil over his face. See Ex 34:33–35 and note on 34:33. The purpose of the veil was to prevent the Israelites from seeing when the glory on his face disappeared, foreshadowing the temporary nature of the Mosaic (Sinaitic) covenant.

3:14 to this day the same veil remains. Paul realizes that the light on Moses’ face was temporary, just as the “old covenant” (see chart) was temporary. He envisages the glory of this covenant, therefore, as fading away at its end. Those who fail to accept this have a spiritual “veil” over their own faces—one that is removed only in Christ.

3:17 the Lord is the Spirit. This statement should be linked with what was said at the end of v. 6: “the Spirit gives life.” Only by turning to the Lord Jesus Christ (v. 16) can the condemnation and the sentence of death pronounced by the law on the lawbreaker be annulled and replaced by the free, life-giving grace of the new covenant. where the Spirit of the Lord is, there is freedom. See Jn 8:33,36 and note on 8:32. The “new covenant” (v. 6) promised an inward transformation through the Holy Spirit (see Jer 31:31–34; Eze 36:27; Joel 2:2–29 and notes).

3:18 with unveiled faces. In contrast to Moses (v. 13). transformed into his image with ever-increasing glory. Christ himself is the glory of God in the fullness of its radiance (see Heb 1:2–3 and note); his is the eternal and unfading glory, which he had with the Father “before the world began” (Jn 17:5). Cf. Ro 8:29; 12:2 and notes.

4:1 this ministry. See 3:6 and note. not lose heart. When God through his mercy calls and commissions his servants, he also supplies the strength necessary for them to persevere in the face of hardship and persecution.

4:2 renounced secret and shameful ways. Paul is referring to the other teachers in Corinth (2:17). By contrast, he is able to appeal to the conscience of every one of them and also to his own integrity “in the sight of God,” because his practice was always that of setting forth the truth plainly, i.e., without obscuring it or resorting to deception (cf. 1:12,18–24 and note on 1:12).

4:3 gospel is veiled. See 3:13–18 and notes.

4:4 god of this age. The devil, who is the archenemy of God and the unseen power behind all unbelief and ungodliness. Those who follow him have in effect made him their god. this age. Used in contrast to the future, eternal age when God’s creation will be forever purged of all that now mars and defiles it. Paul calls it the “present evil age” in Gal 1:4 (see note there). blinded the minds of unbelievers. Paul continues to use the imagery of the veil that covers the divine glory so that those who reject the gospel fail to see that glory (3:13–18). image of God. Christ, the incarnate Son, authentically displays God to us (see Col 1:15 and note). He is the image of God in which humanity was originally created (see Ge 1:26 and note) and into which redeemed humanity is being gloriously transformed (3:18) until at last, when Christ comes again at the end of this age, we who believe will “be like him” (1Jn 3:2).

4:5 preach . . . not ourselves. As did the false teachers, puffed up with self-importance (cf. 1Co 2:2 and note).

4:6 “Let light shine out of darkness.” God said this at the creation (see Ge 1:2–4 and notes) and says it again in the new creation or new birth (see 5:17; Jn 3:3 and notes; 1Pe 1:3), as the darkness of sin is dispelled by the light of the gospel. the light of the knowledge of God’s glory. The light that now shines in Paul’s heart (qualifying him to be a proclaimer of Christ) is the knowledge of God’s glory as it was displayed in the face of Christ—who has come from the glorious presence of God in heaven (see Jn 1:14 and note).

4:7 this treasure. The gospel. jars of clay. See photo. Treasures were sometimes concealed in clay jars, which had little value or beauty and did not attract attention to themselves and their contents. Here they represent Paul’s human frailty and unworthiness. all-surpassing power is from God and not from us. The idea that the absolute insufficiency of human beings reveals the total sufficiency of God pervades this letter.

4:8–12 See 1:4–10; 11:23–26 and notes.

4:10 We always carry around in our body the death of Jesus. The frailty of the “clay jar” of Paul’s current body (v. 7) is plainly seen in the constant hardships and persecutions with which he is buffeted for the sake of the gospel and through which he shares in Christ’s suffering (see 1:5; Ro 8:17; Php 3:10; Col 1:24 and notes). that the life of Jesus may also be revealed in our body. Refers to Christ’s resurrection life and power (see Php 3:10 and note). Once again (see v. 7 and note), human weakness provides the occasion for the triumph of divine power.

4:12 death. See 1Co 15:31 and note. life. See v. 10 and note.

4:13 “I believed; therefore I have spoken.” Faith leads to testimony. Paul therefore tirelessly labored and journeyed to bring the gospel message to others.

4:14 one who raised the Lord Jesus. God (Ac 2:24). raise us with Jesus. See Ro 8:11; 1Co 15:20 and notes.

4:16 we do not lose heart. Repeating the statement in v. 1. The intervening paragraphs explain why the apostle continues to have a cheerful heart, and the rest of the chapter summarizes the argument he has developed. wasting away. Because of the hardships to which he is subjected. being renewed. Because of the flame of resurrection life burning within.

4:17 light and momentary troubles. Seen from the perspective of eternity, the Christian’s difficulties diminish in importance. eternal glory that far outweighs them all. By comparison, the eternal glory is far greater than all the suffering one may face in this life (see Ro 8:17–18 and note on 8:17).

4:18 what is seen . . . what is unseen. The experiences and circumstances of this present life are visible to the Christian; but these are merely temporary and fleeting. To fix our eyes on them would cause us to “lose heart” (vv. 1,16). By contrast the unseen realities, which are no less real for being invisible (cf. Heb 11:1, 7,26–27), are eternal and imperishable. Accordingly, we look up and away from the impermanent appearances of this present world scene (see Php 3:20; Heb 12:2 and notes).

5:1 earthly tent we live in. Our present body (see Jn 1:14 and note; 2Pe 1:13). As a tent is a temporary and flimsy abode, so our bodies are frail, vulnerable and wasting away (see 4:10–12,16 and notes). a building from God, an eternal house in heaven. A solid structure—permanent, not temporary. This is one of the eternal realities that are as yet “unseen” (4:18). Probably it includes our resurrected and glorified bodies (cf. Php 3:21). not built by human hands. The work of God, and therefore perfect and permanent (see Heb 9:11 and note).

5:2 Meanwhile. As we await the Lord’s return. we groan. Because we long for the perfection that will be ours when we put on the glorious spiritual body (cf. 1Co 15:42–49 and notes). clothed instead with our heavenly dwelling. The eternal dwelling provided by God is pictured as a garment (v. 4).

5:3 naked. Without the clothing of a body, which is the state of those whose earthly dwelling has been dismantled by death (see v. 8 and note).

5:4 what is mortal. Our present mortal body. swallowed up by life. By our participation in the resurrection life of Jesus (see 4:10 and note) our mortal being is “swallowed up by life,” not by death. Paul reverses the age-old imagery of death and the grave being the great swallower (see Ps 49:14 and note), as did Isaiah (see Isa 25:8; see also 1Co 15:54).

5:5 God . . . has given us the Spirit. The Holy Spirit applies the benefits of Christ’s redeeming work to the hearts of believers and makes his resurrection power a reality of their daily experience (cf. 4:10–16 and notes). This guarantees their eventual transformation into the likeness of Christ’s glorified body (see Php 3:21 and note). deposit. See 1:22 and note.

5:6 at home in the body . . . away from the Lord. Still living here in our earthly dwelling (see v. 1 and note); it does not mean that we are deprived of the Lord’s spiritual presence with us in our daily lives.

5:7 by faith, not by sight. See 4:18 and note; cf. 1Co 13:12 and note.

5:8 away from the body . . . at home with the Lord. The situation of believers after death, when they are no longer living in their mortal bodies (see Php 1:23 and note).

5:9 whether we are at home in the body or away from it. Whether we are alive or are already with the Lord.

5:10 appear before the judgment seat of Christ. To give an accounting of what we have done with our lives as Christians (cf. 1Co 3:11–15 and note on 3:13). things done while in the body. Although the body is wasting away, we are responsible for our actions while in it.

5:11 fear the Lord. As the one to whom we are accountable (v. 10; see Ge 20:11; Pr 1:7 and notes). we try to persuade others. Paul needs to persuade some members of the Corinthian church that he, not any of the false teachers who have invaded their ranks, is their authentic apostle.

5:12 take pride in what is seen. The pretension of the false apostles is a superficial front; their concern is not with spirituality that is true and deep but with money (see 2:17 and note), popularity and self-importance.

5:13 “out of our mind” . . . in our right mind. Perhaps Paul’s enemies were asserting that he was suffering from religious mania—what they regarded as his insane way of life. If this is what it means to be out of his mind, Paul does not deny it, for this whole letter shows how willingly and joyfully he endured affliction for the gospel (see 12:10). On the other hand, there was nothing that could be called eccentric about his manner of presenting the gospel to the Corinthians, for he had been sensible and sober-minded, avoiding flowery rhetoric and all forms of sensationalism (see 1Co 2:1–5 and notes).

5:14 Christ’s love. As shown in his death for us, though some hold that the meaning here is “our love for Christ.” one. The incarnate Son. therefore all died. Because Christ died for all, he involved all in his death. For some his death would confirm their own death, but for others (those who by faith would become united with him) his death was their death to sin and self, so that they now live in and with the resurrected Christ (v. 15; see Ro 6:1–11). However, some hold that Paul is not speaking specifically here about the scope of Christ’s atonement but about the effect of Christ’s death on the Christian life. Thus “all” would refer not to every human being but only to believers.

5:16 we once regarded Christ in this way. Paul admits that before his conversion he held views of Christ that were “worldly”—based on purely human considerations.

5:17 in Christ. United with Christ through faith in him and commitment to him (see Ro 6:11; Eph 1:1; Php 2:1 and notes). new creation. Redemption is the restoration and fulfillment of God’s purposes in creation (see 4:6 and note), and this takes place in Christ, through whom all things were made (see Col 1:16 and note; Heb 1:2) and in whom all things are restored or created anew (cf. Ro 8:19–23; Eph 2:10).

5:18 All this is from God. God takes the initiative in redemption (see Jn 3:16; Ro 5:8; Eph 2:8–10 and notes), and he sustains it and brings it to completion (see Php 1:6 and note). ministry of reconciliation. We who are the recipients of divine reconciliation have the privilege and obligation of now being “Christ’s ambassadors” (v. 20), his representatives to proclaim the “message of reconciliation” (v. 19) throughout the world. reconciliation. See Ro 5:10–11 and notes.

5:20 Christ’s ambassadors. The honor of Christ and his church is in his ambassadors’ hands. He expects them to represent him well. People will think more highly or less highly of Christ and his church based on the effectiveness of his ambassadors’ service.

5:21 A summary of the gospel. Christ, the only entirely righteous one, took our sin upon himself on the cross and endured the punishment we deserved (see NIV text note), namely, death and separation from God. Thus, by a marvelous exchange, he made it possible for us to receive his righteousness and thereby be reconciled to God (cf. 1Co 1:30 and note).

6:1 to receive God’s grace in vain. To live for oneself (5:15) is one way to do this.

6:2 time of my favor . . . day of salvation. An affirmation that is true in a general sense of all God’s saving acts in the history of his people, but that finds its particular fulfillment in this present age of grace between the two comings of Christ. now. Underscores the urgency of the divine invitation (see Ps 32:6 and note).

6:4–10 See note on 1:4.

6:4 as servants of God we commend ourselves. Paul commends himself again inasmuch as the gospel he preached in Corinth is at stake; but in contrast to the false apostles who were no better than self-servers, he does so as God’s servant.

6:5 imprisonments. See, e.g., Ac 16:23; Eph 3:1; Php 1:13–14; Col 4:18; 2Ti 1:16; Phm 1.

6:7 weapons of righteousness. Cf. Eph 6:14–17 and notes.

6:10 making many rich. True wealth does not consist in worldly possessions but in being “rich toward God” (Lk 12:21). Believers, even if they have nothing of this world’s goods, nevertheless have everything in him who is Lord of all (cf. 1Co 1:4–5; 3:21–23; Eph 2:7; 3:8; Php 4:19 and note; Col 2:3).

6:11–13 Paul has always been completely open and sincere in his relations with the Christians in Corinth (cf. 1:12–14; 4:2 and note), but the false apostles among them have been trying to persuade them that Paul does not really love them. Now the apostle tenderly appeals to these Corinthians, who are the beneficiaries of his love for them (cf. 11:11).

6:14 Do not be yoked together with unbelievers. Cf. Dt 22:10. For the Corinthian believers to cooperate with false teachers, who are in reality servants of Satan, notwithstanding their charming and persuasive ways (see 11:13–14 and notes), is to become unequally yoked, destroying the harmony and fellowship that unite true believers in Christ. what fellowship can light have with darkness? See 4:6 and note.

6:15 Belial. Satan (see Dt 13:13 and note).

6:16 agreement . . . between the temple of God and idols. There can be no reversion to or compromise with the idolatry they have forsaken for the gospel (cf. 1Th 1:9). temple of the living God. Built of “living stones,” namely, Christian believers (1Pe 2:5; see note there); therefore it is all the more important that they form no defiling and unholy alliances (cf. 1Co 6:19–20). their God . . . my people. The supreme OT affirmation of covenant relationship between God and his people (see Jer 7:23; Hos 1:9; Zec 8:8 and notes).

6:17 Come out from them. See Rev 18:4 and note.

7:1 holiness. See 1Co 1:2; Ex 3:5; Lev 11:44; Ro 6:22; 1Th 4:7 and notes; Heb 12:14.

7:2 Make room for us in your hearts. Resumes the thought of 6:13 after a brief digression. We have . . . exploited no one. Implies that Paul had been accused by the false teachers of being unjust, destructive and fraudulent—the very things they themselves were guilty of. Cf. 1Sa 12:3 and note.

7:3 Again Paul declares the depth of his affection for the Corinthian believers and appeals to them to respond by displaying their love for him (cf. 6:11–13 and note).

7:4 great frankness . . . my joy knows no bounds. The long digression that started at 2:14 (see note there) concludes here on this note of exhilaration. The news he had been so anxiously awaiting from Corinth has turned out to be reassuring, and Paul is overjoyed to receive it.

7:5 For when we came into Macedonia. Here Paul resumes the account he began in 2:12–13, where he described how his hopes of meeting Titus in Troas were disappointed and how, restless for news, he had decided to press on into Macedonia. He now explains that on reaching Macedonia, he was at last comforted by the arrival of Titus, who had been well received in Corinth and was able to assure Paul (v. 7) of the “longing” and “ardent concern” of the Corinthian Christians for him and of the “deep sorrow” they had expressed because of the grief they had caused him. Consequently, his “joy was greater than ever” (v. 7). Macedonia. See notes on 1:1; Php 4:15.

7:6 God . . . comforts the downcast. See 1:3 and note; cf. Ps 42:5, 11; 43:5. Titus. See Introduction to Titus: Recipient.

7:8 Paul regretted the necessity of writing a letter to the Corinthians that caused them sorrow. my letter. Some think Paul here refers either to 1 Corinthians or to 2Co 10–13 (see Introduction: Occasion), but more likely he refers to a letter now lost that he wrote shortly after his “painful visit” (2:1; see note there).

7:10 Godly sorrow . . . worldly sorrow. The former manifests itself by repentance and the experience of divine grace; the latter brings death because, instead of being God-centered sorrow over the wickedness of sin, it is self-centered sorrow over the painful consequences of sin.

7:12 the one who did the wrong. Either the person who particularly opposed Paul when he visited Corinth in between writing 1 and 2 Corinthians or the incestuous offender who was to be disciplined in 1Co 5 (see notes there; see also 2Co 2:5–11 and note).

7:15 you were all obedient. This seems to indicate that when Titus left Corinth to report to Paul, there was no strong opposition party (see note on 10:1).

8:1—9:15 Paul addresses the question of the collection of money for the poor and persecuted believers in Jerusalem, which the Corinthians had started but not completed.

8:1 grace. The “grace of giving” on the part of believers (v. 7) is more than matched by the self-giving “grace of our Lord Jesus Christ” (v. 9).

8:2 overflowing joy. In the blessings of the gospel.

8:5 gave themselves first of all to the Lord. The true basis of all Christian giving. God’s grace makes a difference in the lives and attitudes of his people—a central theme of this letter (cf. 12:9–10).

8:6 we urged Titus. The collection had been started in Corinth under the direction of Titus during the previous year (see v. 10; 9:2) but had slowed down or come to a standstill. Paul is now sending Titus back to them, bearing this present letter, for the purpose of completing this “act of grace.”

8:7 you excel in everything. Cf. 1Co 1:4–7.

8:8 I am not commanding you. True charity and generosity cannot be commanded. sincerity of your love. They can prove this by giving selflessly and spontaneously. earnestness of others. The remarkable example of the Macedonian churches (vv. 1–5; see Php 4:15 and note).

8:9 though he was rich . . . he became poor. The eternal Son, in his incarnation and atoning death, emptied himself of his riches (see Php 2:7 and note). through his poverty might become rich. The supreme example and incentive for all genuine Christian generosity. rich. Cf. Pr 3:9–10 and note on 3:10; 10:22 and note; Eph 1:3; 1Pe 1:3–5.

8:11 The work they had started “last year” with “desire” (v. 10) needs to be completed (see note on v. 6).

8:12 according to what one has. See v. 11. What matters is the willingness, no matter how small the amount that can be afforded (see Mk 12:41–44 and note on 12:42). The mechanics of the collection being made in Corinth had been proposed by Paul in his earlier letter (see 1Co 16:1–2 and notes).

8:13–15 Paul’s desire is that believers throughout the whole Christian community share what they have with believers who are in need so that a measure of equality is maintained within the church—so that, as with Israel in the wilderness (see Ex 16:18 and note), there would be no one who has “too much” and no one who has “too little” (v. 15). Paul does not call the rich to trade places with the poor, but he does call them to give from their surplus and acknowledge just how much is surplus.

8:16–17 Titus had established a relationship of trust and affection with the Corinthians (7:6–7,13–15). He had organized the collection when it was started the previous year (see note on v. 6).

8:18 brother. Perhaps Luke or Barnabas.

8:19 Paul provides a good example of the care that church leaders should take in handling money (see 1Co 16:3–4 and note on 16:3).

8:20 It is important not only that God sees but also that people see (cf. vv. 19,21) that one is carrying on the Lord’s work in an ethical manner.

8:21 taking pains to do what is right. Paul is the victim of disgraceful slander (implied by 12:17–18; see note on 12:16; see also Introduction: Purposes), but the integrity of his representatives (see v. 23 and note) reflects well on his own integrity.

8:22 our brother. This second brother is also anonymous (cf. v. 18 and note).

8:23 partner and co-worker. See 2:13 and note. representatives of the churches. Duly chosen delegates of the churches at large (so that they could not be dismissed as cronies chosen by Paul alone); see note on Ac 20:4. an honor to Christ. By their outstanding faithfulness.

9:2 Macedonians . . . Achaia. See 1:1 and note.

9:5 generous gift, not . . . grudgingly given. See vv. 6–7,11.

9:6 Probably a well-known proverb. For a similar principle, cf. Pr 11:24–25; 22:8–9; Lk 6:38; Gal 6:7.

9:8 bless you abundantly . . . all things . . . all times . . . all that you need . . . abound in every good work. Through his abounding grace (see v. 14 and note) God can enable each Christian to abound in generous deeds (v. 11).

9:9–10 righteousness. See note on Ps 1:5.

9:10 The God who is the ultimate source of the physical food that sustains all human life is the same God who supplies the spiritual nourishment that enables believers to flourish and serve.

9:12 not only supplying the needs of the Lord’s people. The effect of generous giving on the part of the Corinthians will extend beyond Jerusalem to the church as a whole, causing widespread prayer and praise to be offered (vv. 11,13–14).

9:14 the surpassing grace God has given you. Displayed in this unselfish demonstration of their loving concern for fellow believers who are in desperate need. Cf. Jas 2:14–17; 1Jn 3:17–18.

9:15 indescribable gift. His own Son (see Jn 3:16 and note). God is the first giver; he selflessly gives himself to us in the person of his Son, and all true Christian giving is our grateful response (cf. 8:9 and note; 1Jn 4:9–11).

10:1—13:14 See Introduction: Occasion. From the mild tone of the first nine chapters of this letter, it appears that most of the Corinthian believers had been won over to Paul (cf. 7:6–16) after having been alienated by his opponents. In this final section, however, Paul deals firmly with the slanders that have been spread against him in Corinth by the remaining opposition. Those who wish to discredit him have been saying that he is bold at a distance, threatening in his letters to take severe disciplinary action (cf., e.g., his warning that, if necessary, he will come “with a rod of discipline” [1Co 4:21]). But they say that he will not dare to be anything but weak and indecisive if he is present with them in person—in short, that he does not have the apostolic authority he claims to have. Paul is ready to prove otherwise, should the occasion demand, when he comes to Corinth for the third time (see 10:6,10–11 and note on 10:10).

10:1 humility and gentleness of Christ. An indication of his own affectionate desire to show these same qualities when present with them.

10:4 weapons we fight with. Paul is prepared for warfare; his weapons, however, are not the weapons prized by this fallen world and fashioned by human pride but include truth in the face of error (cf. 1:17; 4:2; Eph 6:10–18). strongholds. Of “arguments” and “every pretension” (v. 5) defiantly raised “against the knowledge of God” (cf. Ro 1:18–23), among which are the faulty reasonings by which the false apostles have been trying to shake the faith of the Christians in Corinth (1Co 2:13–14).

10:6 every act of disobedience. On the part of the interlopers and those who sided with them.

10:7 belong to Christ. Probably echoes the claim to superior spirituality by the Christ party (1Co 1:12) and the false teachers in Corinth. Paul, who had dramatically encountered and been commissioned by the risen Lord (Ac 9:3–9; 22:6–11; 26:12–18) and who had received the gospel he preached “by revelation from Jesus Christ” (Gal 1:12; cf. 2Co 12:2–7), asserts that he belongs to Christ “just as much.”

10:8 authority . . . for building you up. The primary purpose of Paul’s apostolic authority is constructive, not destructive (13:10).

10:9 frighten you with my letters. See 2:3–4 and note; 7:8–9; chs. 10–13; 1Co 4:14–21.

10:10 His letters are weighty and forceful. Paul had already written at least three letters to Corinth (see Introduction: Occasion). his speaking amounts to nothing. See note on 10:1—13:14. Paul’s adversaries used a professional type of oratory designed to extract money from their gullible audiences. But Paul’s manner of speaking was plain, straightforward and free from artificiality—and also “free of charge” (11:7; see note there), which meant that, if his slanderous opponents were to be believed, what he said was worthless. But Paul proclaimed the message of Christ crucified, and the transformed lives of the Corinthian believers testified to the divine power with which he spoke (cf. 1Co 2:1–5 and notes).

10:12 they measure themselves by themselves. The false teachers in Corinth behave as though there is no standard of comparison higher than themselves, but Paul boasts only “in the Lord” (v. 17; cf. 1Co 1:31 [see note there]).

10:13 the sphere of service God himself has assigned to us. The “sphere of service” (cf. “sphere of activity” [v. 15] and “territory” [v. 16]) is analogous to a lane marked out for a runner in an athletic contest. In intruding themselves into Corinth, the false apostles had crossed into Paul’s “lane.” In contrast, Paul recognizes his proper sphere of service.

10:16 regions beyond. Perhaps Spain (Ro 15:24,28).

10:17 See 1Co 1:31 and note. boast in the Lord. Boast in what Jesus Christ has done either for us (Gal 6:14) or through us (see Ro 15:18; cf. Ac 14:27).

10:18 the one . . . the Lord commends. The only approval that really matters.

11:1 foolishness. In order to compare his own ministry with that of the false apostles, Paul has to speak about himself, which inevitably seems like foolish boasting.

11:2 godly jealousy. Paul cannot bear the thought that there might be any rival to Christ and his gospel. I promised you to one husband. As their spiritual father (cf. 6:13), Paul has promised the Corinthian believers to Christ, who is frequently depicted in the NT as the bridegroom, with the church portrayed as his bride (see Mt 9:15; Jn 3:29 and note; Eph 5:23–32 and notes; Rev 19:7–9; 21:2). pure virgin. Undefiled by the doctrines of false teachers (vv. 3–4).

11:3 deceived by the serpent’s cunning. See Ge 3:1–7 and note on 3:1.

11:4 a Jesus other than the Jesus we preached. A Jesus cast in the mold of Judaizing teachings (Paul’s opponents were Jews; see v. 22). different spirit. A spirit of bondage, fear and worldliness (cf. Ro 8:15; 1Co 2:12 and note; Gal 2:4; Col 2:20–23 and note on 2:23) instead of a spirit of freedom, love, joy, peace and power (cf. 3:17; Ro 14:17 and notes; Gal 2:4; 5:1,22; Eph 3:20; Col 1:11; 2Ti 1:7). different gospel. Cf. Gal 1:6–9. you put up with it easily enough. They have been undiscerningly tolerant of these deceivers in their midst.

11:5 “super-apostles.” Paul’s sarcastic way of referring to the false apostles who had infiltrated the Corinthian church and were in reality not apostles at all, except in their own arrogantly inflated opinion of themselves (cf. 10:12 and note).

11:6 I may . . . be untrained as a speaker. Paul did not use the skills, references and flourishes of professional rhetoric (see 10:10 and note). I do have knowledge. As the Corinthian believers well knew, Paul had knowledge of Christ that was true, powerful and God-given.

11:7 free of charge. Another slanderous criticism made by Paul’s adversaries was that his refusal to accept payment for his instruction proved that it was worth nothing. This accusation at the same time helped to cloak their own grasping character, since their method of operation was to demand payment for their “professional” services. Paul, his enemies said, was lowering himself by breaking the rule that teachers should receive payment in proportion to the worth of their performance (cf. 1Co 9:3–14).

11:8 robbed other churches. Accepted freely given support from established congregations.

11:9 burden. A financial liability (see 2:17 and note). This reinforced his teaching that the gospel of Jesus Christ is a free gift (see Ro 6:23 and note). Paul avoided remuneration if there was any risk of discrediting the gospel (cf. 1Th 2:9–10). brothers who came from Macedonia. Silas and Timothy brought gifts from the churches there (Ac 18:5), particularly from the church at Philippi (Php 4:15).

11:10 Achaia. See note on 1:1.

11:12 I will keep on. Paul will not be deterred from presenting the gospel without charge. equal. Especially in financial matters.

11:13 masquerading as apostles of Christ. Now Paul exposes these would-be “super-apostles” (v. 5; see note there) as “false apostles” and servants of Satan (v. 14) who are covering up their true identity.

11:14 as an angel of light. Though in reality he is the prince of darkness (cf. Col 1:12–13 and notes).

11:16 Let no one take me for a fool. See note on v. 1.

11:18 boast. By speaking of the nature of his apostolic ministry.

11:19 You gladly put up with fools. Resumes the implied rebuke of v. 4 and has the same ironic tone. There it was a matter of their readiness to tolerate false teaching; here it is a matter of their willingness to put up with disgraceful treatment by these false teachers.

11:20 enslaves you. By imposing human rules (cf. Gal 5:1 and note). exploits you. See Mk 12:40 and note. takes advantage of you. Thanks to the Corinthians’ lack of discernment and their readiness to be impressed by outward show and clever talk. puts on airs. For the purpose of lording it over the members of the church (cf. 1:24). slaps you in the face. Using physical or verbal violence to cow them into submission.

11:21 too weak for that. Compared with the self-seeking crudeness of the impostors, Paul’s conduct may well be considered weak—but he is probably speaking ironically here.

11:22 Hebrews . . . Israelites . . . Abraham’s descendants. The claims implied here on the part of the false apostles indicate that they were Jews who felt superior to Gentile Christians. Thus it is probable that they were Judaizers, wishing to impose distinctive Jewish practices on Gentile converts. This, of course, was not Paul’s position (see Ro 2:28–29; 1Co 12:13; Gal 3:28–29; Eph 2:11–18; Col 3:11 and note). For Paul’s claim, see Ac 22:3–5; 26:4–5; Php 3:4–8.

11:23 servants of Christ. Paul is not granting their claim to be servants of Christ (cf. vv. 13–15). Indeed, the consideration of the nature of his ministry and its cost to him in suffering will show that he is more a servant of Christ than any or all of them. exposed to death again and again. Cf. 4:8–11.

11:24–25 lashes . . . rods. Eight floggings are mentioned here, five at the hands of Jewish authorities (cf. Dt 25:3; Mk 15:15 and notes) and three at the hands of Roman authorities. On these occasions the Romans used rods (Ac 16:22). The three beatings with rods took place despite the fact that Paul, a Roman citizen, was legally protected from such punishment (cf. Ac 16:37; 22:25 and notes).

11:24 Paul’s deep love for his fellow Jews is shown by his willingness to endure 39 lashes five times in the synagogues. All he needed to do was renounce his religion as a Jew and he would have no longer been under their jurisdiction, but he would have had little opportunity to evangelize them then. Besides, being Jewish remained his deep-seated identity.

11:25 pelted with stones. A traditional manner of Jewish execution (cf. Jn 8:59; Ac 7:57–59; 14:19–20). shipwrecked. Only one shipwreck is recorded in Acts, but it took place after the writing of this letter (Ac 27:39–44). The three shipwrecks referred to here could have taken place during the voyages mentioned in Ac 9:30; 11:25–26; 13:4,13; 14:26; 16:11; 18:18–19,21–22.

11:26 in danger from bandits. See note on Ac 14:24.

11:28–29 Paul felt the weakness of any Corinthian believer who was weak. If any of them was led into sin, Paul burned with indignation against the person responsible but also experienced the shame of the offense and longed for the restoration of the one who had stumbled.

11:30 I will boast of the things that show my weakness. His weakness opens the way for him to boast about the strength of God’s grace in his life (see 12:9–10 and notes).

11:32–33 Paul relates this incident here because it was another example of the humiliation (“weakness,” v. 30) he suffered.

11:32 Damascus. See note on Ac 9:2; see also map. King Aretas. See note on Ac 9:23. Aretas IV, father-in-law of Herod Antipas, ruled over the Nabatean Arabs from c. 9 bc to ad 40. The Roman emperor Caligula may have given Damascus back to Aretas, since it was once part of his territory.

11:33 from a window. See Ac 9:25. For similar escapes, see Jos 2:15; 1Sa 19:12.

12:2,4 caught up to the third heaven . . . caught up to paradise. Paul is unsure whether this remarkable experience included his body or took place in separation from it (cf. Eze 8:3 and note). The “third heaven” in Jewish tradition designates a place beyond the earth’s atmosphere and beyond the planets and stars to the presence of God himself. Thus the risen and glorified Lord Jesus is said to have passed “through the heavens” (see Heb 4:14; see also note and NIV text note there), and now, having “ascended higher than all the heavens” (Eph 4:10), to be “exalted above the heavens” (Heb 7:26). The term “paradise” (see Ne 2:8; Lk 23:43; Rev 2:7 and notes) is equivalent to the third heaven, where believers who have died are “at home with the Lord” (5:8 [see note there]; cf. “with Christ,” Php 1:23).

12:2 a man in Christ. Paul himself. fourteen years ago. Early in his ministry, before his first missionary journey (Ac 13:4—14:28).

12:7 revelations. See v. 1. thorn in my flesh. The nature of this affliction is unknown. Psychological anxiety, opposition to his ministry, and a physical malady of some kind (the most likely) have all been suggested. messenger of Satan. A further description of Paul’s thorn (cf. Job 2:7 and note).

12:9 My grace is sufficient for you. A better solution than to remove Paul’s thorn. Human weakness provides the ideal opportunity for the display of divine power. “Man’s extremity is God’s opportunity.”

12:10 Cf. Php 4:13 and note. The classic example of power in weakness is the cross of Christ (cf. 13:4).

12:11 made a fool of myself. See note on 11:1. you drove me to it. The Corinthian Christians have put Paul under pressure to write about himself as he did because they had accepted the claims of the “super-apostles” (see 11:5 and note) who had invaded their ranks, challenging Paul’s apostolic authority.

12:12 signs, wonders and miracles. See Heb 2:4 and note. By implication, false teachers had come to Corinth without these apostolic signs.

12:13 never a burden to you. See 11:9 and note; see also notes on 11:7,12. Forgive me this wrong! Irony—resuming the line of discussion in 11:7–12.

12:14 third time. See 2:1 and note; 13:1. children. Cf. 6:13. Paul is their spiritual father.

12:16 I caught you by trickery! Sarcastically echoes another of the slanders being made against Paul by the false apostles: that he was exploiting them by the trick of organizing a collection for the poverty-stricken Christians in Jerusalem—contributions that would never reach their intended destination because they went into Paul’s own pocket (v. 17).

12:18 Titus. See notes on 8:6,16–17,23. our brother. Possibly Luke (see note on 8:18).

12:19 speaking in the sight of God as those in Christ. See 1Co 4:3–4 and note on 4:3. everything we do . . . is for your strengthening. See 10:8 and note.

12:20–21 See Ro 1:29–31 and note.

12:20 The church at Corinth was immature, unspiritual, disorganized and schismatic (see 1Co 3:1–4 and notes).

12:21 sinned earlier . . . sexual sin and debauchery. See 1Co 5:1, 11; 6:13,16,18–19 and notes.

13:1 third visit. See 2:1 and note; 12:14. two or three witnesses. Cf. Dt 17:6 and note.

13:2 those who sinned earlier. See 12:21 and note. any of the others. Probably the Corinthians who had sided with the false teachers.

13:3 demanding proof that Christ is speaking through me. See note on 10:10.

13:4 crucified in weakness. See 12:10 and note; cf. 8:9; Php 2:6–8.

13:5 Examine yourselves . . . test yourselves. Cf. 2Pe 1:10–11 and notes.

13:7 do what is right. Then there will be no need for Paul to give evidence of his authority by taking disciplinary action when he comes to them.

13:8 we cannot do anything against the truth. Paul can exercise his apostolic authority only in a way that supports the truth.

13:9 are weak. Paul has no need to give proof of his apostolic strength (cf. 12:9–10 and notes). strong. In the truth.

13:10 building you up, not . . . tearing you down. See 10:8 and note.

13:11–13 These concluding exhortations and greetings exhibit a note of confidence.

13:11,14 peace . . . grace. See note on Ro 1:7.

13:11 brothers and sisters. See note on Ro 1:13. full restoration. See v. 9 and note. encourage one another. See 1Co 14:3; Heb 10:22–25 and notes. be of one mind. See Php 2:2 and note. live in peace. See Mt 5:9; Ro 12:18; Jas 3:18 and notes. God of love. See 1Jn 4:8 and note. God of . . . peace. See 1Th 5:23 and note; Heb 13:20.

13:12 holy kiss. See 1Co 16:20; Ro 16:16 and notes.

13:13 God’s people. See note on Ro 1:7.

13:14 This benediction is Trinitarian in form and has ever since been a part of Christian worship tradition (see Mt 28:19 and note). grace of . . . Christ. See 8:9 and note. love of God. See Jn 3:16; 1Jn 4:8–10 and notes; see also Ro 5:8. fellowship of the Holy Spirit. See note on Php 2:1. with you. This phrase or its equivalent (“with your spirit” [Php 4:23; see note there; see also Gal 6:18; 2Ti 4:22; Phm 25]) occurs near the end of all of Paul’s letters except Ephesians. Its OT counterpart is the Immanuel theme—“God with us”—and its equivalents (see Ge 26:3; Isa 7:14; Rev 21:3 and notes).