2 Corinthians chapter 1
1:1 Timothy: This companion of Paul is not mentioned in the introduction to 1 Corinthians, presumably because
Timothy had already been sent to Corinth (1 Corinthians 4:17; 16:10). His appearance here indicates that he has
since rejoined the apostle, given his report concerning the affairs at Corinth, and traveled with him from Ephesus
to Macedonia. Achaia: This would embrace at least the Christians who were in Athens (Acts 17:34) and in
Cenchrea, the eastern port of Corinth (Romans 16:1).
1:2 Grace be to you and peace: For Paul, grace always precedes peace. Peace is subsequent and comes
because God's grace has been received by faith. Nothing brings this peace as much as the undiluted gospel of
God's grace (Ephesians 2:14; Philemon 4:7; Colossians 1:20; 3:15). From: The single preposition apo links the
Father and the Son in an indissoluble form, thus pointing to the deity of Christ.
1:3, 4 Blessed (Greek eulogetos, "well spoken of") is used in the New Testament of God (e.g., Ephesians 1:3). It is
a term of adoration and praise. The Father of mercies: The mercies in view here include everything from
deliverance from the world, sin, and Satan, to participation in sonship, light, and life. But the force is even more
than this. The stress is that the Father is characterized by mercy (Psalms 86:5; Daniel 9:9 Micah 7:18).
1:5 So our consolation also aboundeth by Christ: As the problems increase, so does the consolation. Both, in this
case, are measured by this experience of Christ (Luke 24:26, 46; Philemon 3:10; Colossians 1:24; 1 Peter 1:11).
Paul's use of terms abound and abundant is significant throughout this epistle (4:15; 8:2, 7; 9:8, 12).
1:6, 7 Many ancient manuscripts differ in the order of the clauses in these verses. But the sense in every case is
basically the same: "If we are afflicted it is for your good, or if we are comforted it is for your good." Everything else
in these verses is subordinated to these two main ideas. Paul does not glory in suffering in itself. But he knows
that suffering for Christ identifies us with Him and with His church (Romans 8:17).
1:15, 16 I was minded to come unto you: In Paul's initial itinerary he intended to go immediately from Ephesus to
Corinth. Second benefit must not be misconstrued as Paul's second visit to them, since he had already visited
them twice (12:14); the meaning is that in his trip he would be seeing them twice. Of you to be brought on my way
to Judea can mean (1) "to be escorted by some of you to Judea," or (2) "to be helped [with food, money,
arrangements for lodging, etc.] by you on my journey to Judea," or (3) both.
1:20-22 Amen is equivalent to yea. Whether one is a Gentile (yea; Greek nai) or a Hebrew (amen), the promises
of God are sure. But the force of Paul's analogy is that his word is as good as the gospel, because he which
stablisheth us with in Christ...is God. Sealed us: The sealing of the Holy Spirit has a threefold significance in the
New Testament: (1) to indicate ownership; (2) to indicate genuineness; (3) to preserve and keep safe (Ephesians
4:30; 2 Timothy 2:19; Revelation 7: 2, 3). This last idea is amplified with the earnest of the spirit. The Holy Spirit
Himself is the down payment, or pledge, of redemption. The indwelling Spirit is the surety and the "security" of all
that is to follow in the final salvation of the believer (Romans 8:9-11, 23; 2 Corinthians 5:5; Ephesians 1:14).
2 Corinthians chapter 2
2:1 Come again to you: While there is no mention of it in the Book of Acts, it is clear from 12:14, 21, and 13:1 of
this epistle that Paul had already visited the Corinthian assembly after writing 1 Corinthians, for the purpose of
correcting abuses and dealing directly with those who were challenging his ministry and authority. Paul had vowed
within himself that he would not allow this to happen again.
2:5 If any have caused grief: Paul is generalizing in order to state a principle. At the same time he is speaking
specifically to the situation recorded in 1 Corinthians 5. He hath not grieved me, but in part: that I may not
overcharge you all: The sentence structure is awkward here, and the sense is difficult to derive from the King
James Version. Here Paul is saying, to paraphrase, "If someone here has cause grief in the assembly, his offense
is not so much against the apostle as it is against the local assembly, to put it mildly." For this reason the
obligation of discipline lies not on the shoulders of the apostle, but on the leadership of the local church, and Paul
is prepared to go along with their decision (verse 10).
2:6 Sufficient: Your discipline of this individual is enough: Paul sensed that they had gone far enough in bringing
this person to repentance.
2:10 To whom ye forgive any thing, I forgive also: Paul awaits the church's decision . He was prepared to sanction
their ruling on the matter. Notice here that there is no hierarchical structure dictating to the local assembly. The
ruling authority was the local church.
2:11 His devices: Paul knows that satan can and will use this incident to distract and diminish the work of God in
the Corinthian assembly, unless it is property handled. The main target of satan's attack is the gospel (4:4). If he
can bring disunity to the church, which is the agent of propagating the gospel, then he will also bring dishonor on
the gospel. The church that God can best use is the church that exudes God's forgiveness and consolation. On
satan's devices, see also 10:3, 4; 11:3, 12-14.
2:14-17 Triumph (Colossians 2:9-15): The imagery conveyed in the use of this term is of the Roman general who
marched in victory with his entourage, consisting of two groups: them that are saved and...them that perish. The
former group referred to those allowed to live as slaves of the empire. The latter group comprised the
condemned, who were being led to their death. Each group carried a burning incense. The one was, verse 16, a
savor of death unto death, of a sovereign God. The human race was divided into two categories: those of life unto
life and those of death unto death.
2 Corinthians chapter 3
3:1 Epistles of commendation to you: Such letters of introduction constituted a common practice in the early
church (Acts 9:1, 2; 18:27). Due to the prevailing social, political, and religious climate, such letters were both
advisable and necessary. Paul here does not disparage their use. He can only be amazed that the Corinthian
believers require it of him.
3:6 The new testament (lit., "New Covenant") is both new in time (not being inaugurated until Christ--Matthew
26:28; Luke 22:7-23; 1 Corinthians 11:25; Hebrews 8:8) and new in quality (providing better spiritual blessings
than did the old Mosaic covenant). Letter, but of the spirit: This expression corresponds to the though of verse 3
contrasting "ink" with the "Spirit." The contrast is between the externalism inherent in the Old Covenant and the
internalism inherent in the New Covenant. The letter killeth: Since certain Jews in the assembly at Corinth were
concerned with Paul's defection from Moses' law, Paul here explains his position. The best the law could do was to
condemn the sinner. It is not here implied that the law of Moses was evil. On the contrary, it is holy, just, and good
(Romans 7:12). This can be asserted because it brought men to the end of themselves, to Christ (Galatians 3:24).
3:13 And not as Moses: What follows in an allegorization of the account given in Exodus 34:29-35. The veil was
not intended to hide the glory but to obscure it. The people saw his brightness, but not directly. Not only did this
veil actually conceal the full brightness of the glory, but it also concealed the end of that which is abolished. The
transience of the glory that accompanied the Old Covenant was not evident to the children of Israel. And for Paul
this has typical significance.
3:15 Veil is upon their heart: Unfortunately, as far as the Jews are concerned, Christ is still a stumbling block they
cannot see (1 Corinthians 1:23). For the apostle this is not light matter and a concern that caused him great
anxiety (Romans 9:1-4). But now the veil is not so much on the revelation of the glory as on their own hearts (Luke
24:25; Acts 13:27-29).
3:18 Beholding as in a glass: The term beholding can have the sense of "reflecting." The believer himself
"reflects" the glory of the Lord just as the face of Moses reflected the glory of the Lord. For Moses the glory
eventually faded away, but under the New Covenant the believer is changed into the same image. This
transformation takes place by the abiding presence of the Spirit of God.
2 Corinthians chapter 4
4:4 The god of this world: On satan's control of the world system see Matthew 4:8, 9; John 12:31; 14:30; 1
Corinthians 10:20; Ephesians 2:2; 6:12; 2 Timothy 2:26. The "lost" of verse 3 are the unbelievers of verse 4. They
are so controlled by satan that he effectively shields them from the light of the glorious gospel of Christ. The
apostle thus categorizes those who find his message difficult to accept. In effect, he is saying that the person who
is criticizing his ministry at Corinth is not even saved. He is lost, unbelieving, and has been blinded by satan.
4:7 Earthen vessels: In the wilderness under the old covenant, God's presence dwelt in a tent. Today He dwells in
the believer's heart. This is unspeakable truth and forms a theological basis for holy living (1 Corinthians 6:19,
20). But the stress here is on earthen. An earthenware jar is brittle. It depicts humanity in its weakness. The
gospel is not a product of human genius or clever intellect (humanity in its strength). Yet it resides in men of clay,
that the excellency of the power may be of God, and not of us.
4:13 Spirit of faith: That is, the same Spirit of 3:17, who is the Holy Spirit, often designated by the effects He
produces. For example, He is called the Spirit of adoption (Romans 8:15), the Spirit by wisdom (Ephesians 1:17),
the Spirit of grace (Hebrew 10:29), and the Spirit of glory (1 Peter 4:14). Here He is so called because He is the
Spirit who produces faith.
2 Corinthians chapter 5
5:1 Earthly house: Earthly here has the sense of "terrestrial," that which is on the earth (1 Corinthians 15:40).
Tabernacle is best rendered as "tent." The figure has reference to the physical body and its transient character.
Building of God, a house...eternal is a reference to the resurrection body, sometimes associated with the
redemption of the body (Romans 8:23; Ephesians 1:14; 4:30).
5:5 The earnest of the Spirit (lit., "the guarantee" or "plague that is the Spirit"): Paul views this in a twofold sense.
First, the abiding presence of the Spirit is a continual reminder of the certainty of Jesus' promises. Second, the
Spirit Himself generates those inner longings within the believer which will be satisfied only when he sees Christ
face-to-face (Romans 8:23).
5:10 The judgment seat of Christ: The judgment seat (Greek bema) was an elevated seat in the square at Corinth
where Roman magistrates sat to administer justice, and where the athletes who distinguished themselves in the
arena received their reward. The judgment in view here is not of the unbeliever but of the believer (1 Corinthians
4:5; Colossians 3:4). While it is true that for the Christian there is "no condemnation" (Romans 8:1), it is not
correct to assume that God will not hold him responsible for the deeds done in the body. Paul has already stated
this truth in 1 Corinthians 3:10-15.
5:11 The terror of the Lord is best understood in the general sense of "the fear of the Lord" as it is found
throughout the Scriptures (7:1; Acts 9:31; Romans 3:18; Ephesians 5:21). It denotes a deep reverence for God,
here particularly in view of the judgment seat before which all must stand.
5:17 If any man be in Christ, he is a new creature: What Paul particularizes in verse 16 he generalizes in verse 17.
Paul could no longer think of Christ in purely carnal terms, because of the universal truth that has been applied to
him personally. That is, when a man comes into vital union with the risen and glorified Lord, he is a "new creation"
(John 3:3; 15:5; Romans 8:1, 9; Galatians 6:14, 15) and perceives Christ in a new way. Old things are passed
away: The aorist tense indicates a decisive break with the old life at the moment of salvation. Behold, all things are
become new (lit., "new things have come to be"): Paul changes to the perfect tense to stress the abiding results of
the Christian's union with Christ (Isaiah 43:18, 19; 65:17; Ephesians 4:24; Revelation 21:4, 5).
5:19 Not to impute sin means to forgive (Romans 4:5-8; Colossians 2:13; 2 Timothy 4:16). The present tense here
emphasizes a continuous action (1 John 1:9).
5:21 Three aspects of Paul's concept of imputation are seen in this passage. In verse 19 God imputes not iniquity
(Psalms 32:2). Then He imputes sin to Christ, the spotless Lamb of God (John 1:29; 1 Peter 1:19). Finally, God
imputes the righteousness of Christ to the sinner's account. This truth may be viewed from the side of justification,
whereby the sinner is declared righteous based on the merits of Jesus Christ (Romans 3:24, 25), or it may be
viewed from the side of sanctification, wherein the righteousness of Christ is daily applied. This latter sense is
probably in view here. Compare 3:18; see also 1 Corinthians 1:2.