The MacArthur Study Bible, NKJV

by John MacArthur

  5:15 As he defended his integrity to the Corinthians, Paul wanted them to know that his old, self-centered life was finished and that he had an all-out desire to live righteously. For all genuine believers, their death in Christ is not only a death to sin, but a resurrection to a new life of righteousness (see notes on Rom. 6:3, 4, 8, 10; cf. Gal. 2:19, 20; Col. 3:3).

  5:16 Since Paul’s conversion, his priority was to meet people’s spiritual needs (cf. Acts 17:16; Rom. 1:13–16; 9:1–3; 10:1). according to the flesh. Paul no longer evaluated people according to external, human, worldly standards (cf. 10:3). we know Him thus no longer. Paul, as a Christian, also no longer had merely a fallible, human assessment of Jesus Christ (cf. Acts 9:1–6; 26:9–23).

  5:17 in Christ. These two words comprise a brief but most profound statement of the inexhaustible significance of the believer’s redemption, which includes the following: 1) the believer’s security in Christ, who bore in His body God’s judgment against sin; 2) the believer’s acceptance in Him with whom God alone is well pleased; 3) the believer’s future assurance in Him who is the resurrection to eternal life and the sole guarantor of the believer’s inheritance in heaven; and 4) the believer’s participation in the divine nature of Christ, the everlasting Word (cf. 2 Pet. 1:4). new creation. This describes something that is created at a qualitatively new level of excellence. It refers to regeneration or the new birth (cf. John 3:3; Eph. 2:1–3; Titus 3:5; 1 Pet. 1:23; 1 John 2:29; 3:9; 5:4). This expression encompasses the Christian’s forgiveness of sins paid for in Christ’s substitutionary death (cf. Gal. 6:15; Eph. 4:24). old things have passed away. After a person is regenerate, old value systems, priorities, beliefs, loves, and plans are gone. Evil and sin are still present, but the believer sees them in a new perspective (see note on v. 16), and they no longer control him. all things…new. The Gr. grammar indicates that this newness is a continuing condition of fact. The believer’s new spiritual perception of everything is a constant reality for him, and he now lives for eternity, not temporal things. James identifies this transformation as the faith that produces works (see notes on Eph. 2:10; James 2:14–25).

  5:18 all things are of God. Many modern translations add the article “these” before “things,” which connects the word “things” to all that Paul has just asserted in vv. 14–17. All the aspects related to someone’s conversion and newly transformed life in Christ are accomplished by a sovereign God. Sinners on their own cannot decide to participate in these new realities (see note on Rom. 5:10; cf. 1 Cor. 8:6; 11:12; Eph. 2:1). ministry of reconciliation. This speaks to the reality that God wills sinful men to be reconciled to Himself (cf. Rom. 5:10; Eph. 4:17–24). God has called believers to proclaim the gospel of reconciliation to others (cf. 1 Cor. 1:17). The concept of service, such as waiting on tables, derives from the Gr. word for “ministry.” Lit. God wants Christians to accept the privilege of serving unbelievers by proclaiming a desire to be reconciled.

  5:19 God was in Christ. God by His own will and design used His Son, the only acceptable and perfect sacrifice, as the means to reconcile sinners to Himself (see notes on v. 18; Acts 2:23; Col. 1:19, 20; cf. John 14:6; Acts 4:12; 1 Tim. 2:5, 6). reconciling the world. God initiates the change in the sinner’s status in that He brings him from a position of alienation to a state of forgiveness and right relationship with Himself. This again is the essence of the gospel. The word “world” should not be interpreted in any universalistic sense, which would say that everyone will be saved, or even potentially reconciled. “World” refers rather to the entire sphere of mankind or humanity (cf. Titus 2:11; 3:4), the category of beings to whom God offers reconciliation—people from every ethnic group, without distinction. The intrinsic merit of Christ’s reconciling death is infinite and the offer is unlimited. However, actual atonement was made only for those who believe (cf. John 10:11, 15; 17:9; Acts 13:48; 20:28; Rom. 8:32, 33; Eph. 5:25). The rest of humanity will pay the price personally for their own sin in eternal hell. imputing. This may also be translated “reckoning,” or “counting.” This is the heart of the doctrine of justification whereby God declares the repentant sinner righteous and does not count his sins against him because He covers him with the righteousness of Christ the moment he places wholehearted faith in Christ and His sacrificial death (see notes on Rom. 3:24—4:5; cf. Ps. 32:2; Rom. 4:8). word of reconciliation. See note on v. 18. Here Paul presents another aspect to the meaning of the gospel. He used the Gr. word for “word” (cf. Acts 13:26), which indicated a true and trustworthy message, as opposed to a false or unsure one. In a world filled with false messages, believers have the solid, truthful message of the gospel.

  5:20 ambassadors. A term that is related to the more familiar Gr. word often translated “elder.” It described an older, more experienced man who served as a representative of a king from one country to another. Paul thus described his role—and the role of all believers—as a messenger representing the King of heaven with the gospel, who pleads with the people of the world to be reconciled to God, who is their rightful King (cf. Rom. 10:13–18). as though God were pleading. As believers present the gospel, God speaks (lit. “calls,” or “begs”) through them and urges unbelieving sinners to come in an attitude of faith and accept the gospel, which means to repent of their sins and believe on Jesus (cf. Acts 16:31; James 4:8).

  5:21 Here Paul summarized the heart of the gospel, resolving the mystery and paradox of vv. 18–20, and explaining how sinners can be reconciled to God through Jesus Christ. These 15 Gr. words express the doctrines of imputation and substitution like no other single verse. who knew no sin. Jesus Christ, the sinless Son of God (see notes on Gal. 4:4, 5; cf. Luke 23:4, 14, 22, 47; John 8:46; Heb. 4:15; 7:26; 1 Pet. 1:19; 2:22–24; 3:18; Rev. 5:2–10). sin for us. God the Father, using the principle of imputation (see note on v. 19), treated Christ as if He were a sinner though He was not, and had Him die as a substitute to pay the penalty for the sins of those who believe in Him (cf. Is. 53:4–6; Gal. 3:10–13; 1 Pet. 2:24). On the cross, He did not become a sinner (as some suggest), but remained as holy as ever. He was treated as if He were guilty of all the sins ever committed by all who would ever believe, though He committed none. The wrath of God was exhausted on Him and the just requirement of God’s law met for those for whom He died. the righteousness of God. Another reference to justification and imputation. The righteousness that is credited to the believer’s account is the righteousness of Jesus Christ, God’s Son (see notes on Rom. 1:17; 3:21–24; Phil. 3:9). As Christ was not a sinner, but was treated as if He were, so believers who have not yet been made righteous (until glorification) are treated as if they were righteous. He bore their sins so that they could bear His righteousness. God treated Him as if He committed believers’ sins, and treats believers as if they did only the righteous deeds of the sinless Son of God.

  2 Corinthians 6

  6:1 to receive the grace of God in vain. Most of the Corinthians were saved but hindered by legalistic teaching regarding sanctification (see notes on 11:3; Gal. 6:1). Some were not truly saved but deceived by a gospel of works (cf. 13:5; Gal. 5:4), which was being taught by the false teachers. In either case, Paul’s proclamation of the gospel of grace would not have been having its desired effect, and he would have had cause for serious concern that his many months of ministry at Corinth were for nothing. Both cases also prevented the people from effectively assuming any “ministry of reconciliation.”

  6:2 Paul emphasized his point by quoting Is. 49:8. He was passionately concerned that the Corinthians adhere to the truth because it was God’s time to save and they were messengers for helping to spread that message. now is the day of salvation. Paul applied Isaiah’s words to the present situation. There is a time in God’s economy when He listens to sinners and responds to those who are repentant—and it was and is that time (cf. Prov. 1:20–23; Is. 55:6; Heb. 3:7, 8; 4:7). However, there will also be an end to that time (cf. Gen. 6:3; Prov. 1:24–33; John 9:4), which is why Paul’s exhortation was so passionate. />
  6:3–10 Like Paul, any believer who engages in a faithful ministry of reconciliation should expect to be rejected and accepted, to be hated and loved, to encounter joy and hardship. This is what Jesus had already taught His disciples (cf. Matt. 5:10–16; Luke 12:2–12).

  6:3 We give no offense in anything. The faithful ambassador of Christ does nothing to discredit his ministry, but everything he can to protect its integrity, the gospel’s integrity, and God’s integrity (cf. Rom. 2:24; 1 Cor. 9:27; Titus 2:1–10).

  6:4 we commend ourselves as ministers of God. “Commend” means “introduce,” with the connotation of proving oneself (see note on 3:1). The most convincing proof is the patient endurance of character reflected in Paul’s hardships (v. 5) and the nature of his ministry (vv. 6, 7).

  6:5 Here Paul commended himself to them by mentioning his faithfulness in enduring persecution and citing his diligence in ministry labors, to the point of anguished deprivations when necessary (see note on 4:17).

  6:6 Paul commended himself positively by listing the important elements of the righteousness God had granted to him. by the Holy Spirit. Paul lived and walked by the power of the Spirit (see note on Gal. 5:16). It was the central reason that all the other positive elements of his endurance were a reality.

  6:7 by the word of truth. The Scriptures, the revealed Word of God (cf. Col. 1:5; James 1:18). During his entire ministry, Paul never operated beyond the boundaries of the direction and guidance of divine revelation. by the power of God. Paul did not rely on his own strength when he ministered (see notes on 1 Cor. 1:18; 2:1–3; cf. Rom. 1:16). by the armor of righteousness. Paul did not fight Satan’s kingdom with human resources, but with spiritual virtue (see notes on 10:3–5; Eph. 6:10–18). the right hand…the left. Paul had both offensive tools, such as the sword of the Spirit, and defensive tools, such as the shield of faith and the helmet of salvation, at his disposal (see notes on Eph. 6:16, 17).

  6:8–10 The mark of a ministry that has genuine character is paradoxical, and here Paul gave a series of paradoxes regarding his service for Christ.

  6:8 as deceivers. Paul’s opponents at Corinth had accused him of being an impostor and a false apostle (cf. John 7:12).

  6:9 as unknown. This is a twofold reference to: 1) the fact that Christians did not know him before he began persecuting them (cf. Acts 8:1; 1 Tim. 1:12, 13); and 2) his rejection by the community of leading Jews and Pharisees following his conversion. He had become unknown to his former world, and well-known and well-loved by the Christian community.

  6:10 making many rich. The spiritual wealth Paul possessed and imparted did much to make his hearers spiritually wealthy (cf. Acts 3:6).

  6:11–13 Paul proved his genuine love for the Corinthians by defining love’s character. This passage confirms the reality of his profession of love for them (cf. 2:4; 3:2; 12:15, 19).

  6:11 our heart is wide open. Lit. “our heart is enlarged” (cf. 1 Kin. 4:29). The evidence of Paul’s genuine love for the Corinthians was that no matter how some of them had mistreated him, he still loved them and had room for them in his heart (cf. Phil. 1:7).

  6:14 unequally yoked together. An illustration taken from OT prohibitions to Israel regarding the work-related joining together of two different kinds of livestock (see note on Deut. 22:10). By this analogy, Paul taught that it is not right to join together in common spiritual enterprise with those who are not of the same nature (unbelievers). It is impossible under such an arrangement for things to be done to God’s glory. with unbelievers. Christians are not to be bound together with non-Christians in any spiritual enterprise or relationship that would be detrimental to the Christian’s testimony within the body of Christ (see notes on 1 Cor. 5:9–13; cf. 1 Cor. 6:15–18; 10:7–21; James 4:4; 1 John 2:15). This was especially important for the Corinthians because of the threats from the false teachers and the surrounding pagan idolatry. But this command does not mean believers should end all associations with unbelievers; that would defy the purpose for which God saved believers and left them on earth (cf. Matt. 28:19, 20; 1 Cor. 9:19–23). The implausibility of such religious alliances is made clear in vv. 14b–17.

  6:15 Belial. An ancient name for Satan, the utterly worthless one (see note on Deut. 13:13). This contrasts sharply with Jesus Christ, the worthy One with whom believers are to be in fellowship.

  6:16 agreement…temple of God with idols. The temple of God (true Christianity) and idols (idolatrous, demonic false religions) are utterly incompatible (cf. 1 Sam. 4–6; 2 Kin. 21:1–15; Ezek. 8). you are the temple of the living God. Believers individually are spiritual houses (cf. 5:1) in which the Spirit of Christ dwells (see notes on 1 Cor. 3:16, 17; 6:19, 20; Eph. 2:22). As God has said. Paul supported his statement by referring to a blend of OT texts (Lev. 26:11, 12; Jer. 24:7; 31:33; Ezek. 37:26, 27; Hos. 2:2, 3).

  6:17 Paul drew from Is. 52:11 and elaborated on the command to be spiritually separated. It is not only irrational and sacrilegious but disobedient to be bound together with unbelievers. When believers are saved, they are to disengage themselves from all forms of false religion and make a clean break from all sinful habits and old idolatrous patterns (see notes on Eph. 5:6–12; 2 Tim. 2:20–23; cf. Rev. 18:4). be separate. This is a command for believers to be as Christ was (Heb. 7:26).

  6:18 As a result of separating themselves from false doctrine and practice, believers will know the full richness of what it means to be children of God (see notes on Rom. 8:14–17; cf. 2 Sam. 7:14; Ezek. 20:34).

  2 Corinthians 7

  7:1 these promises. The OT promises Paul quoted in 6:16–18. Scripture often encourages believers to action based on God’s promises (cf. Rom. 12:1; 2 Pet. 1:3). let us cleanse ourselves. The form of this Gr. verb indicates that this is something each Christian must do in his own life. filthiness. This Gr. word, which appears only here in the NT, was used 3 times in the Greek OT to refer to religious defilement, or unholy alliances with idols, idol feasts, temple prostitutes, sacrifices, and festivals of worship. flesh and spirit. False religion panders to the human appetites, represented by both “flesh and spirit.” While some believers for a time might avoid succumbing to fleshly sins associated with false religion, the Christian who exposes his mind to false teaching cannot avoid contamination by the devilish ideologies and blasphemies that assault the purity of divine truth and blaspheme God’s name. See note on 6:17. perfecting holiness. The Gr. word for “perfecting” means “to finish” or “to complete” (cf. 8:6). “Holiness” refers to separation from all that would defile both the body and the mind. Complete or perfect holiness was embodied only in Christ, thus believers are to pursue Him (cf. 3:18; Lev. 20:26; Matt. 5:48; Rom. 8:29; Phil. 3:12–14; 1 John 3:2, 3).

  7:2 We have wronged no one. The Gr. word for “wronged” means “to treat someone unjustly,” “to injure someone,” or “to cause someone to fall into sin.” Paul could never be accused of injuring or leading any Corinthian into sin (see notes on Matt. 18:5–14). we have corrupted no one. “Corrupted” could refer to corruption by doctrine or money, but probably refers to corrupting one’s morals (cf. 1 Cor. 15:33). Paul could never be accused of encouraging any immoral conduct.

  7:3 Paul had a forgiving heart. Rather than only condemning the Corinthians for believing the false teachers and rejecting him, Paul reminded them of his love for them and his readiness to forgive them.

  7:4 Great is my boldness. “Boldness” can be translated “confidence.” Paul was confident of God’s ongoing work in their lives (cf. Phil. 1:6)—another proof of Paul’s love for the Corinthian believers.

  7:5–16 These verses catalog the restoration of Paul’s joy over the repentance of the Corinthian believers.

  7:5 Here, Paul continued the narrative he left off in 2:13. When he arrived in Macedonia after leaving Troas, he had no rest from external “conflicts.” The Gr. word is used of quarrels and disputes, and probably refers to the ongoing persecution Paul faced. He was also burdened by internal “fears”—the concern he had for the church an
d the anti-Paul faction prevalent there. Macedonia. See note on 2:13.

  7:6 the downcast. This refers not to the spiritually humble, but to those who are humiliated. Such people are lowly in the economic, social, or emotional sense (cf. Rom. 12:16).

  7:6, 7 comforted us by the coming of Titus…when he told us. The Gr. word for “coming” refers to the actual presence of Titus with Paul. But comforting Paul beyond just the arrival of Titus, which was a blessing, was the encouraging report he gave regarding the repentance of the Corinthians and their positive response to Paul’s letter carried by Titus.

  7:7 Paul was encouraged by the manner in which the Corinthians comforted Titus, since he brought them such a confrontational letter (see Introduction: Background and Setting). Paul was also encouraged by their response to himself, which was manifested in 3 ways: 1) “earnest desire”—they longed to see Paul again and resume their relationship with him; 2) “mourning”—they were sorrowful over their sin and the breach it created between themselves and Paul; and 3) “zeal”—they loved Paul to such a degree that they were willing to defend him against those who sought to harm him, specifically the false teachers.

  7:8 I made you sorry. This can also be translated “I caused you sorrow” (see note on 2:1). my letter. The severe letter that confronted the mutiny in the church at Corinth (see note on 2:3; see Introduction: Background and Setting).