2 Corinthians chapter 6
6:1 That ye receive not the grace of God in vain (lit., "not receive the grace of God to no purpose"): There is no
hint here that the salvation of the Corinthian believers is in jeopardy. The grace of which he speaks has
reference to 5:21. That they have received this grace clearly indicates that the people to whom he is speaking
are genuinely born again. But a judicial pardon does not guarantee practical Christian living. Paul has in mind the
application of the "righteousness of God in him" (5:21) on a practical level (1 Peter 1:22; 2:9).
6:2 I have heard thee in a time accepted: The sense of the Hebrew of this Old Testament passage is somewhat
lost here. Literally, the expression reads, "In a favorable time I answer you." In the day of salvation have I
succored [helped] thee: Consistent with Hebrew parallelism, this is intended to echo the previous expression. In
Isaiah the two expression constituted a promise to the servant of the Lord to sustain Him in the time of His
ministry. However, the passage not only has messianic implications; it is also addressed to the Messiah's people;
who represent Him. This is the sense here.
6:4-10 A careless reading of verses 4-10 might lead one to think that the apostle is spontaneously tabulating
disjointed thoughts as they come to his mind. A closer look, however, will reveal a very careful and logical
arrangement. There are 27 categories, divided into three groups of nine each. In verses 4 and 5 his thoughts are
on his trials in verses 6 and 7, on divine provision, and in verses 8-10, on his resultant victory over circumstances.
6:7 The word of truth refers to the "preaching of the truth" (4:2).
6:11 O ye Corinthians: Paul addresses his readers by name in only two other places (Galatians 3:1; Philemon
4:15). In each case it reflects deep emotion. Our mouth is open unto you (i.e., opened to speak frankly): On the
significance in this passage, see 3:12. Our heart is enlarged (Greek peplatuntai, from platus, "broad"): This is a
common expression from the Septuagint, or Greek version of the Old Testament (Genesis 9:27; Psalms 4:1;
119:32). To enlarge the heart is to increase its capacity for sympathy and understanding.
6:15 Belial (lit., "worthlessness" or "wickedness"): The expression may also be used in the sense of " wicked one"
(2 Samuel 23:6; 1 Kings 21:10). Here it is used as a reference to Satan (the parallel use of ho poneros, "the
wicked one" in 1 John 2:13, 14).
6:16 Temple of God: In Scripture this expression has a variety of meanings. (1) It may have reference to heaven
as God's dwelling place (Psalms 11:4; Habakkuk 2:20). (2) It may refer to the church as God's temple (1
Corinthians 3:16; Ephesians 2:20, 21). (3) It may have reference to the individual believer as a temple of God (1
Corinthians 6:19). The plural pronouns (namely, them, their, they, verse 16; "you," verse 17) in the Old
Testament quotation suggest that Paul had the second idea in mind in this passage. That is, collectively they
constitute the temple of God. Accordingly, the promise of God in Exodus 29:45 and Leviticus 26:11, 12 applies to
their situation as well.
6:17, 18 In citing these promises from the Old Testament, Paul has a twofold purpose. The first is edification. He
reflects on what he has just written. The "ministry of reconciliation" (5:18) was motivated by the fear of the Lord
(5:11), energized by the"love of Christ" (5:14), exemplified by the experience of Paul (6:1-10), and qualified by
the promises of God (6:16-18). The second purpose is exhortation. Here Paul anticipates what he is about to
write. Paul always roots practical Christianity in sound Bible doctrine. The exhortation is to holiness before God
and reconciliation with the apostle.
2 Corinthians chapter 7
7:2 Receive us: The biblical definition of separation has both a negative and a positive side. The negative,
expressed in 6:14-17, is that the believer abstains from spiritual fellowship with all who are opposed to God. But
the positive side is that the believer is open to all who are truly the children of God. Paul places himself in this
category.
7:5, 6 The coming of Titus refers to his arrival from Corinth with the news that the church had accepted Paul's
letter (the "severe letter," 2:3, 4).
7:8-10 Repentance: See Matthew 3:8; Luke 5:32; Acts 5:31; Hebrews 12:17.
2 Corinthians chapter 8
8:1, 2 The grace of God refers not to salvation grace, but to an unusual divine blessing. It is identified as the
riches of their liberality, that is, "their rich generosity." Christians are not naturally generous; it must be divinely
cultivated. Generosity is a wonderful blessing to be coveted like other gifts of God (verse 7), and it leads to the
reception of other blessings: the assurance that all of one's needs will be met (9:8), and increased personal
capacity to give more (9:10), personal enrichment in every way (9:11), the meeting of the saints' needs (9:11),
God's glorification (9:12), and the earnest prayers of the recipients in behalf of the givers (9:14).
8:6 Titus In Titus's previous visit, he no doubt had already begun discussing the collection (1 Corinthians 16:1).
At Paul's suggestion Titus assumes the responsibility of overseeing the offering at Corinth.
8:9 Though he was rich, yet for your sakes he became poor: On the self-emptying of Christ, see Philippians 2:7
and Hebrews 1:2, 3. The intent of Paul's argument is not unlike that of verse 8. Sacrificial love was exemplified by
the Macedonian churches. But the supreme example of such love is demonstrated by our Lord.
8:10, 11 You, who have begun before (see 9:2): It is only right for Paul to expect the Corinthian church to
participate. This was their expressed desire more than a year before.
8:18-21 The brother: All that is know of this individual is what is given here. Since his name is not given, it is
useless to conjecture who he was. Like Titus, he seems to have been selected by the churches to assist the
apostles in overseeing the collection for Jerusalem. Most likely, he was one of the men cited in Acts 20:4. These
men were chosen so that no one would question how the funds were acquired or what was subsequently done
with them. Especially in financial matters, the apostle is scrupulously aware of his vulnerability to criticism.
8:22 Our brother: Along with the previously unnamed individual (verse 18), one other will accompany Titus when
he visits Corinth.
2 Corinthians chapter 9
9:6 One's return is determined by his investment (Proverbs 11:24; Luke 6:38; Galatians 6:7). The expression ep'
eulogiais ordinarily translated "with blessings" here has the sense of "generosity." While it does not suggest
indiscriminate giving, it does denote "unrestrained" giving.
9:7 Cheerful giver: The giver is to have a willing heart and a sincere desire to participated in the offering. Paul is
not so much interested in their money. Nor is God, for that matter, as the passage from Proverbs 22:9 indicates.
The Greet term hilaron, from which the English "hilarious" derives, is best rendered as the English text suggests,
"cheerful." Giving is not a joke. It is serious business, but it is a delightful experience all the same.
9:9 His righteousness [prosperity] remaineth for ever: Neither Paul nor Psalm 112:9, cited here, advocates
"prosperity theology," that is, that every generosity believer will be financially wealthy. Both experience and the
context (8:2) deny this. This statement only says that the generous believer will always prosper in two ways" (1)
financially, all his needs will be met, so that he will be able to keep giving (verse 8); and (2) spiritually, he will
increase in everything (verse 12).
9:10 This verse may be translated, "Now He who supplies seed to the sower and bread to eat will supply and
multiply your seed and will increase the harvest [yield] of your righteousness [prosperity]."
9:11 Being enriched is better translated, "You will be enriched."
2 Corinthians chapter 10
10:1-13:14 Paul's tone changes drastically. For this reason some suggest that this section constitutes the text of
the "severe letter" of 7:8. However, as has been noted, the change in approach may be more readily accounted
for by a change in the direction of Paul's words. In the remaining chapters he turns his attention to a small pocket
of resistance that continues to voice opposition to his ministry.
10:1 I Paul myself is a very strong expression; it reminds the readers of his apostleship and asserts his authority.
The change in Paul's tone is therefore immediately evident.
10:2 According to the flesh: The charge is not that he is carnal, but that he is lacking divine unction in his ministry
and has usurped the apostolic office to himself.
10:3-5 Though we walk [live] in the flesh [in a body], we do not war [fight] after [according to] the flesh (human
standards): The first phrase of verse 5 looks back to verse 3 and expresses the manner in which believers
conduct spiritual warfare. It is by casting down [destroying] imaginations (false arguments), such as Paul's
opponents have raised.
10:17, 18 Lest the Corinthians interpret what Paul has to say as an expression of conceit, Paul shows that, in the
final analysis, his commendation comes from Christ. Paul was always careful to show that any success he enjoyed
in the ministry was not due to his own innate ability, but to Christ working in him (Romans 15:17, 18).
2 Corinthians chapter 11
11:1 My folly: The apostle is uneasy about what he has to do. For him it is "foolishness."
11:2 For introduces the reason the Corinthians must "bear with" Paul (verse 1): it is for their own well-being. They
were in danger of turning from Christ by being set against Paul's ministry. So he must keep their affliction and
confidence to help them persevere with Christ.
11:7 Have I committed an offense in abasing myself? (1 Corinthians 9:1-18): Irony fairly drips from his pen. Their
only legitimate criticism was his self-effacing manner. I have preached to you the gospel of God freely: In 18
months of ministry he never once extracted from them a living wage.
11:8 I robbed other churches is hyperbolic and intended to shame them. Taking wages of them: Paul no doubt
has the Philippian church primarily in mind (Philippians 4:15, 16). He could have mentioned the face that he
worked with his own hands to sustain a living on his first arrival in Corinth. It is indicative of his restraint that he
does not.
11:14 Angel of light: The passage calls to mind the culmination of our Lord's discussion with the Pharisees in
John 8. The specific allusion Paul makes is not clear. Perhaps it is to Job 1:6.
11:22 Paul boasts about his nationality. The boast indicates that Paul's enemies were primarily Jewish. On Paul's
claim see also Philippians 3:5.Dear Ladies and Gentlemen:
I greet you in the name of our Lord and Savior Jesus Christ. It is my sincere Prayer that you are being Blessed
even as you read this email.
11:23-27 If his enemies are minister of Christ as they claim to be, then he is more. Discipleship cannot be
purchased at bargain prices (Luke 9:23). The cost exacted of the apostle Paul is measured by the tabulation
which follows. Forty stripes save one: Deuteronomy 25:3 forbids the Jews to inflict more than 40 stripes on an
offender. Scrupulous in their observance of Moses' law, they were in the habit of giving no more than 39 so as
not to go over the limit of the law. Stoned [Acts 14:19]...I suffered shipwreck: Since Paul penned this letter long
before the shipwreck recorded in Acts 27, it must be reckoned that the incidents of which he speaks find their
mention in Scripture only here. There are numerous occasions recorded in Acts 13:1-20:5 when Paul traveled by
sea. Since Luke, the author of the Book of Acts, did not accompany Paul much of that time, some of the
incidentals have been omitted from this account. Perils of waters (lit., "perils of rivers"): Along the roads traversed
by Paul numerous rivers seasonally swelled with floodwaters. To this day they are legendary for the perils they
pose for the traveler. Perils of robbers: The area from Perga to Antioch in Pisidia (Acts 13:14) was especially
known for this peril. Fastings often: The context does not view this as the ritualistic observance practiced by the
Pharisees. Rather, it is voluntary abstinence. There is a touch of irony here. No doubt Paul's Jewish adversaries
at Corinth made a practice of ritualistic fasting and took pride in it.
11:29, 30 Who is offended, and I burn not? That is, "Who is caused to stumble, and I am not indignant?" The
apostle is deeply concerned about the weaker brethren, and he burned with indignation when he thought of those
who would lead them into sin.