2.9 To be obedient (see also 10.6) entails recognition of Paul’s apostolic authority (10.8; 13.10). His later praise of the Corinthians’ obedience (7.15) indicates that they passed this test.
2.11 Satan is frequently mentioned not only in Paul’s Letters to Corinth (1 Cor 5.5; 7.5; 2 Cor 6.15; 11.14; 12.7), but also in those written from that city (Rom 16.20; 1 Thess 2.18; 2 Thess 2.9).
2.12–13 Paul’s anxiety over the effect of the letter carried by Titus (2.4; see Introduction).
2.12 The seaport city of Alexandria, Troas was a Roman colony located in the northwest corner of Asia Minor (see Acts 16.8, 11; 20.5–6; 2 Tim 4.13). A door was opened, a figurative expression indicating an opportunity for evangelization (see 1 Cor 16.9; Col 4.3; Rev 3.8).
2.13 Titus, like Silvanus and Timothy (1.19), was one of Paul’s coworkers (7.6–7, 13–15; 8.6, 16–23; 12.18). A gentile Christian (Gal 2.3), he apparently was the bearer of the letter mentioned in 2.3–4, 9. To Macedonia. See 7.5 for the resumption of Paul’s discussion of this journey.
2.14–17 In this opening section of a lengthy discussion of his ministry (2.14–6.10), Paul emphasizes his God-given competence as a minister of the new covenant (see also 4.1–6). For the view that v. 14 marks the beginning of an earlier Pauline apologetic letter, partially preserved in 2.14–6.13; 7.2–4, see Introduction.
2.14 Thanks be to God. See Rom 6.17; 7.25; 1 Cor 15.57; 2 Cor 8.16; 9.15. Leads us in triumphal procession, an allusion to the famous Roman military parades in which victorious generals celebrated their triumphs along with their soldiers and in which their prisoners of war were compelled to march (see also Col 2.15). With this metaphor Paul is describing his itinerant apostolic ministry as directed by God, who through his envoy’s proclamation of the gospel (fragrance) makes himself known. Fragrance that comes from knowing him, better “the aroma of the knowledge of him.”
2.15–16 Continuing the use of olfactory imagery begun in v. 14 but shifting it in a striking way, Paul now identifies himself as the aroma of the Anointed One, thereby making the response to his apostolic activity identical to the reaction to the crucified Christ, whose messianic death led to radically different evaluations by the saved and the perishing (see also 1 Cor 1.18; 2 Cor 4.3). For the latter, Christ and Paul were an embalming unguent (a fragrance from death to death), whereas the former “smelled” in them the sweet scent of a healing balm that brings life.
2.16 Paul’s question introduces the theme of his sufficiency, or competence (see also 3.5–6), as an apostle, which was a key issue in the dispute with his Corinthian opponents.
2.17 Here and in 4.2 Paul is probably denying his critics’ accusations against him as well as making the counteraccusation that they, like so many, are hucksters and charlatans. Sincerity. See 1.12. For speech in the divine presence, see also 12.19.
2 Corinthians 3
Ministers of the New Covenant
1Are we beginning to commend ourselves again? Surely we do not need, as some do, letters of recommendation to you or from you, do we? 2You yourselves are our letter, written on oura hearts, to be known and read by all; 3and you show that you are a letter of Christ, prepared by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.
4Such is the confidence that we have through Christ toward God. 5Not that we are competent of ourselves to claim anything as coming from us; our competence is from God, 6who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life.
7Now if the ministry of death, chiseled in letters on stone tablets,b came in glory so that the people of Israel could not gaze at Moses’ face because of the glory of his face, a glory now set aside, 8how much more will the ministry of the Spirit come in glory? 9For if there was glory in the ministry of condemnation, much more does the ministry of justification abound in glory! 10Indeed, what once had glory has lost its glory because of the greater glory; 11for if what was set aside came through glory, much more has the permanent come in glory!
12Since, then, we have such a hope, we act with great boldness, 13not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory thatc was being set aside. 14But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. 15Indeed, to this very day whenever Moses is read, a veil lies over their minds; 16but when one turns to the Lord, the veil is removed. 17Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
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a Other ancient authorities read your
b Gk on stones
c Gk of what
3.1–18 Using a series of antitheses, Paul compares ministry under the old and new covenants.
3.1 Commend ourselves. See note on 1.12. Letters of recommendation were widely used in the Greco-Roman world to praise friends and acquaintances and to introduce them to others. Early Christians made frequent use of this ancient convention, especially for traveling missionaries (see Acts 18.27).
3.2–3 Our letter. Paul uses letter-writing imagery to describe the Corinthians’ conversion, which he attributes to Christ by means of the Spirit, and his role as the one who “administered” (i.e., either prepared or, more likely, “delivered”) the letter.
3.3 The Ten Commandments (Ex 20.1–17; Deut 5.6–21) were inscribed on two tablets of stone (Ex 24.12; 31.18; Deut 9.10). For tablets of human hearts, see Jer 31.33; also Prov 3.3; 7.3; Ezek 11.19; 36.26.
3.6 Both Paul and his rivals used minister and apostle (1.1) to depict themselves as the personal representatives of Christ (11.13–15, 23). New covenant. See Jer 31.31; also Lk 22.20; 1 Cor 11.25. Letter. Paul uses a different Greek word from that in vv. 1–3 and refers now to the law (see Rom 2.27; 7.6), which he often associates with death (v. 7) and condemnation (v. 9). By contrast, the Spirit gives life (see Rom 7.6–11; 8.2, 11; Gal 3.21).
3.7–18 Paul expounds the meaning of v. 6 by means of a two-part interpretation of Ex 34.29–35.
3.7 Ministry of death points to the lethal effects of the law (see Rom 7.10).
3.8 Paul employs here and in the following verses the rabbinic exegetical principle of arguing “from the lesser to the greater” (how much more) to assert that the new covenant and its ministry surpass the old in splendor.
3.12 Boldness, the manner of Paul’s speaking, not his state of mind. In both Hellenistic philosophy and Pauline theology, frank speech was based on freedom (v. 17), confidence (v. 4), and competence (vv. 5–6), and it was appropriately used to foster moral improvement.
3.14 In contrast to the literal veil mentioned in v. 13 (see Ex 34.33–35), veil here and in vv. 15–16 is a metaphor for misunderstanding.
3.15 Moses, i.e., the book of Moses (the Torah or Pentateuch); see 2 Chr 25.4; Neh 13.1; Mk 12.26; Acts 15.21.
3.17 Paul apparently identifies “the LORD” mentioned in Ex 34.34 as the Spirit (see also v. 18).
3.18 Paul’s statement reflects the widespread Hellenistic belief that humans are changed as a result of beholding the divine. On the metamorphosis to the divine image, see Rom 8.29; 1 Cor 15.49; Col 3.10; for Christ as the image of God, see 4.4.
2 Corinthians 4
Treasure in Clay Jars
1Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. 2We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God. 3And even if our gospel is veiled, it is veiled to those who are perishing. 4In their case the god of this world has blinded the min
ds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.
7But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. 8We are afflicted in every way, but not crushed; perplexed, but not driven to despair; 9persecuted, but not forsaken; struck down, but not destroyed; 10always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies. 11For while we live, we are always being given up to death for Jesus’ sake, so that the life of Jesus may be made visible in our mortal flesh. 12So death is at work in us, but life in you.
13But just as we have the same spirit of faith that is in accordance with scripture—“I believed, and so I spoke”—we also believe, and so we speak, 14because we know that the one who raised the Lord Jesus will raise us also with Jesus, and will bring us with you into his presence. 15Yes, everything is for your sake, so that grace, as it extends to more and more people, may increase thanksgiving, to the glory of God.
Living by Faith
16So we do not lose heart. Even though our outer nature is wasting away, our inner nature is being renewed day by day. 17For this slight momentary affliction is preparing us for an eternal weight of glory beyond all measure, 18because we look not at what can be seen but at what cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal.
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4.1–6 The revelation of the glory of God in the apostolic proclamation of the gospel.
4.1 Lose heart. See v. 16.
4.2 Paul was accused both of being cunning (see 12.16; also 11.3; 1 Cor 3.19) and of falsifying God’s word (see note on 2.17). Conscience. See 1.12.
4.3 Veiled, an enigmatic allusion to a criticism by Paul’s opponents, who may have believed that he craftily distorted and hid his gospel by using rhetorical devices such as irony and covert allusion (see 1 Cor 4.6–8) or that Paul’s sufferings veiled his message about God and led to its rejection. Perishing. See 2.15.
4.4 The god of this world. This sharply dualistic expression contains the only NT reference to Satan as “god” but see Jn 12.31; 14.30; 16.11; Eph 2.2; also 1 Cor 2.6, 8. Minds. See 3.14. Unbelievers, either non-Christians (as in 1 Cor 6.6; 7.12–15; 10.27; 14.22–24) or Paul’s adversaries, who are linked with Satan (11.13–15) and belong to the perishing (4.3; see also Phil 1.28; 3.18–19). Image. See 3.18; Col 1.15; also Heb 1.3.
4.5 Jesus Christ as Lord was a basic Christian confession; see Rom 10.9; 1 Cor 12.3; Phil 2.11; Col 2.6.
4.6 Let light shine out of darkness. These precise words do not appear in the OT; see, however, Gen 1.3; Ps 112.4; Isa 9.2.
4.7–5.10 The trials and triumph of Paul’s ministry.
4.7–15 Apostolic weakness and divine power.
4.7 Earthenware was fragile and cheap; hence the paradox of precious treasure (his ministry and gospel) in clay jars.
4.8–9 Lists of hardships were commonly used to depict the ideal sage’s own victory over adversity. Paul claims a similar superiority but consistently attributes it to God rather than himself (v. 7). Similar lists appear in 6.4–10; 11.23–28; 12.10; Rom 8.35–39; 1 Cor 4.9–13; Phil 4.11–12; 2 Tim 3.11.
4.9 Not forsaken, by God.
4.10 Death, lit. “necrosis,” a graphic word used by Greek medical writers of dead or dying tissue. Because God’s power (v. 7) is displayed in Paul’s sufferings, he carries in the body evidence of both Christ’s death and his resurrection (life of Jesus).
4.11 Being given up, perhaps better “giving ourselves up,” which would fit the emphasis found in both Hellenistic philosophy and Christian tradition on voluntary suffering (see Gal 2.20; Eph 5.2, 25).
4.13 The quotation is from Ps 115.1 in the Septuagint; cf. Ps 116.10 (Hebrew).
4.15 For your sake. See 2.10; also 1.6; 5.13; 8.23. On increased thanksgiving, see 1.11; 9.11–12.
4.16–5.10 A discussion of present affliction and future glory using terms and concepts drawn from both Hellenistic popular philosophy and Jewish apocalyptic.
4.16 Lose heart. See 4.1; Eph 3.13. The contrast between inner nature (lit. “person”) and outer nature was common in Middle Platonism; see also Rom 7.22; Eph 3.16; 1 Pet 3.4. Renewed. See Rom 12.2; Col 3.10.
4.17 On affliction leading to glory, an apocalyptic concept, see Rom 8.18; 2 Thess 1.5.
4.18 The contrasts between visible and invisible, temporary and eternal, were common philosophical ones; see also Col 1.16; Heb 11.1, 3.
5.1–4 The difficulty of this passage is compounded by the striking manner in which Paul mixes residential imagery with terms involving clothing.
5.1 Earthly tent, a common Hellenistic term for the body; see vv. 6–10; see also Wis 9.15; 2 Pet 1.13. The tent/building contrast continues the temporary/permanent antithesis of 4.17–18. Destroyed, a reference to death. We have, either immediately after death or, more likely, at the Second Coming (as in 1 Cor 15.20–57; Phil 3.20–21; 1 Thess 4.16–17). Building from God, either the resurrection body given each individual believer (see 1 Cor 15.44) or the apocalyptic concept of the new age with its heavenly temple in the new Jerusalem (see 2 Esd 10.40–57). Not made with hands. See Mk 14.58; Col 2.11, and text note d; Heb 9.11, 24.
5.2 Groan. See 5.4; Rom 8.23, 26.
5.3–4 According to many interpreters, Paul wishes to avoid death, which renders the soul naked and unclothed; he hopes instead to live until the Second Coming, so that he can be transformed and receive the resurrection body as further clothing (see 1 Cor 15.53–54). Others suggest that Paul is here contrasting himself and his destiny with that of his opponents. Whereas he will receive additional spiritual clothing, his rivals will be condemned at the judgment (see v. 10), stripped of their baptismal clothing (see Gal 3.27), and thus have nakedness as their final state.
5.5 Guarantee. See note on 1.22.
5.7 Not by sight. See 4.18; Rom 8.24–25; 1 Cor 13.12; 1 Pet 1.8.
5.8 On Paul’s preference for death (being away from the body), see Phil 1.23.
5.10 On the (final) judgment seat, see Rom 2.16; 14.9–10. Even Christians face judgment over their good or evil deeds; see 11.15; Rom 2.6–10; 1 Cor 4.5, see also Eccl 12.14.
2 Corinthians 5
1For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. 2For in this tent we groan, longing to be clothed with our heavenly dwelling—3if indeed, when we have taken it offa we will not be found naked. 4For while we are still in this tent, we groan under our burden, because we wish not to be unclothed but to be further clothed, so that what is mortal may be swallowed up by life. 5He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.
6So we are always confident; even though we know that while we are at home in the body we are away from the Lord—7for we walk by faith, not by sight. 8Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. 9So whether we are at home or away, we make it our aim to please him. 10For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.
The Ministry of Reconciliation
11Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. 12We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. 13For if we are beside ourselves, it is for God; if we are in our right mind, it is for you. 14For the love of Christ urges
us on, because we are convinced that one has died for all; therefore all have died. 15And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.
16From now on, therefore, we regard no one from a human point of view;b even though we once knew Christ from a human point of view,c we know him no longer in that way. 17So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19that is, in Christ God was reconciling the world to himself,d not counting their trespasses against them, and entrusting the message of reconciliation to us. 20So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
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a Other ancient authorities read put it on
b Gk according to the flesh
c Gk according to the flesh
d Or God was in Christ reconciling the world to himself
5.11–6.10 Apostolic existence as a ministry of reconciliation.
5.11 The fear of the Lord (see 7.1; Sir 1.30) does not suggest that Paul personally feared the judgment (see vv. 6–8) but that he took his ministry very seriously.
5.12 Commending ourselves. See note on 1.12. Those who boast in outward appearance, Paul’s opponents, whom he describes with terms reminiscent of 1 Sam 16.7.
5.13 Are beside ourselves. Most interpreters see here a reference to mystical experiences (see 12.1–6), which, though praised by Paul’s adversaries, were evaluated by him according to the same standard he applied to speaking in tongues (1 Cor 14.2, 19, 28). Others, however, believe that Paul is referring to the “letter of tears” (2.4) in which he depicted himself as mad with grief.
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