5.14 Love of Christ, i.e., Christ’s love for us, expressed by his vicarious death (see v. 15; Gal 2.20; also Rom 5.8).
5.15 See Rom 7.4; 14.7–9; Gal 2.19–20.
5.16 To regard anyone—even Christ—from a human point of view (see also 1.17; 11.18) involves a judgment according to outward appearance (v. 12).
5.17 New creation. See Isa 43.18–19; 65.17; 66.22; Gal 6.15; Eph 2.15; 2 Pet 3.13; Rev 21.1–5.
5.18–20 In ancient thought, reconciliation (largely a secular term used for mending strained interpersonal and international relations) involved the removal of enmity and the establishment or restoration of friendship and within a political context was a task quintessentially entrusted to an ambassador (v. 20). Paul not only applies it to the divine-human relationship but also alters the way in which friendship with God is effected. The responsibility for reconciliation normally resided with those who were responsible for rupturing a relationship, but in contrast to normal expectations Paul presents God as the reconciler (Rom 5.10–11; also Col 1.20–22), not as the object of reconciliation (as in 2 Macc 1.5; 5.20; 7.33; 8.29).
5.19 Not counting their trespasses against them. Whereas human efforts at reconciliation were often thwarted by demands that the guilty be severely punished or that hefty reparations be made, Paul depicts God as magnanimously offering a blanket amnesty to humans. See Rom 4.8.
5.20 According to the standard paradigm for reconciliation, the apostle would have been sent as the world’s (v. 19) ambassador to appeal to God, but Paul dramatically alters the imagery by depicting himself as God’s emissary to humanity.
5.21 Made him to be sin, either in the sense that Christ assumed sinful human nature (see Rom 8.3), or that on the cross God treated the sinless Jesus as a sinner (see Gal 3.13), or that Jesus became a sacrifice for sin, either a guilt offering or a sin offering (see Isa 53.10; Rom 8.3, text note c). Who knew no sin, a traditional concept; see Jn 7.18; 8.46; Heb 4.15; 7.26; 1 Pet 1.19; 2.22; 3.18; 1 Jn 3.5. As Christ became God’s righteousness for humans (1 Cor 1.30), so humans become in Christ the righteousness of God; the latter is an important Pauline phrase that denotes, depending on the context, either God’s own righteousness or the righteousness that proceeds from God and justifies the believer (see Rom 1.17; 3.5, 21–22, 25–26; 10.3; Phil 3.9).
2 Corinthians 6
1As we work together with him,a we urge you also not to accept the grace of God in vain. 2For he says,
“At an acceptable time I have listened to you,
and on a day of salvation I have helped you.”
See, now is the acceptable time; see, now is the day of salvation! 3We are putting no obstacle in anyone’s way, so that no fault may be found with our ministry, 4but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5beatings, imprisonments, riots, labors, sleepless nights, hunger; 6by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9as unknown, and yet are well known; as dying, and see—we are alive; as punished, and yet not killed; 10as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.
11We have spoken frankly to you Corinthians; our heart is wide open to you. 12There is no restriction in our affections, but only in yours. 13In return—I speak as to children—open wide your hearts also.
The Temple of the Living God
14Do not be mismatched with unbelievers. For what partnership is there between righteousness and lawlessness? Or what fellowship is there between light and darkness? 15What agreement does Christ have with Beliar? Or what does a believer share with an unbeliever? 16What agreement has the temple of God with idols? For web are the temple of the living God; as God said,
“I will live in them and walk among them,
and I will be their God,
and they shall be my people.
17Therefore come out from them,
and be separate from them, says the Lord,
and touch nothing unclean;
then I will welcome you,
18and I will be your father,
and you shall be my sons and daughters,
says the Lord Almighty.”
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a Gk As we work together
b Other ancient authorities read you
6.2 At…helped you. Isa 49.8.
6.3 No obstacle. See 1 Cor 9.12.
6.4 Servants, lit. “ministers” see 3.6. Commended ourselves. See note on 1.12.
6.4–7 Adversity and virtue were closely linked in antiquity, so that the nine hardships given in vv. 4–5 (see also 4.8–9) function not only to magnify Paul’s great endurance (v. 4), but also to prove that he is virtuous; the list of virtues (vv. 6–7) underscores the point. For other virtue lists, see Gal 5.22–23; Phil 4.8; Col 3.12; 1 Pet 3.8; 2 Pet 1.5–7.
6.8–10 The seven antithetic clauses that conclude this section contrast the outward appearance, which is false or deficient, with the true and greater reality that belongs to Paul’s heart (5.12; 6.11). In formulating these verses, Paul draws on Ps 118.17–18 as well as Greco-Roman paradoxes about the ideal sage.
6.10 Poor, yet making many rich. See 8.9.
6.11–7.16 After concluding the lengthy discussion of his reconciling ministry (2.14–6.10), Paul now makes an appeal for the church to be fully reconciled with him (6.11–7.4) and with the one who wronged him (7.5–16).
6.11 We have spoken frankly to you. For Paul’s bold speech to the Corinthians, see notes on 3.12; 7.4. Our heart is wide open to you, a sign of Paul’s affection for the Corinthians; see v. 12; 7.3.
6.13 Children. See 1 Cor 4.14; Gal 4.19; 1 Thess 2.11.
6.14–7.1 The origin and literary placement of this passage are highly problematic, because it contains a number of words not found elsewhere in Paul’s Letter and appears to interrupt the appeal in 6.11–13; 7.2–4. Of the various solutions, five merit mention. The passage could be (1) a fragment from the letter mentioned in 1 Cor 5.9; (2) a digression in which Paul deliberately uses unusual and highly emotional language for rhetorical effect; (3) a passage, non-Pauline in origin, that Paul himself inserts here to provide moral exhortation and/or warn the Corinthians against associating with his opponents; (4) a non-Pauline passage, perhaps of Essene origin, inserted by a later editor; or (5) an originally anti-Pauline passage that reflects the theology of Paul’s opponents.
6.14 Mismatched, lit. “yoked” (a common term for a close relationship such as friendship or marriage) to someone who is “different,” in this case unbelievers (see 4.4). If the reference is to Paul’s opponents, the passage functions to insist that full reconciliation with Paul entails a renunciation of the church’s relationship with his rivals.
6.15 Beliar, a variant of Belial (Hebrew, “worthlessness”), one of the various Jewish names for Satan (see 2.11).
6.16 The temple of the living God. See 1 Cor 3.16. As God said. See 4.6. Three quotation formulas are used to introduce, connect, and conclude the chain of OT citations and paraphrases in vv. 16–18 (for similar chains, see Rom 3.10–18; 15.9–12). Lev 26.11–12; Ezek 37.27 are the sources used in v. 16.
6.17 See Isa 52.11 and the Septuagint of Ezek 20.34.
6.18 See 2 Sam 7.14; Isa 43.6.
2 Corinthians 7
1Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and of spirit, making holiness perfect in the fear of God.
Paul’s Joy at the Church’s Repentance
2Make room in your heartsa for us; we have wronged no one, we have corrupted no one, we have taken advantage of no one. 3I do not say this to condemn you, for I said before that you are in our hearts, to die together and to live together. 4I often boast about you; I have great pride in you; I
am filled with consolation; I am overjoyed in all our affliction.
5For even when we came into Macedonia, our bodies had no rest, but we were afflicted in every way—disputes without and fears within. 6But God, who consoles the downcast, consoled us by the arrival of Titus, 7and not only by his coming, but also by the consolation with which he was consoled about you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. 8For even if I made you sorry with my letter, I do not regret it (though I did regret it, for I see that I grieved you with that letter, though only briefly). 9Now I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us. 10For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death. 11For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter. 12So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who was wronged, but in order that your zeal for us might be made known to you before God. 13In this we find comfort.
In addition to our own consolation, we rejoiced still more at the joy of Titus, because his mind has been set at rest by all of you. 14For if I have been somewhat boastful about you to him, I was not disgraced; but just as everything we said to you was true, so our boasting to Titus has proved true as well. 15And his heart goes out all the more to you, as he remembers the obedience of all of you, and how you welcomed him with fear and trembling. 16I rejoice, because I have complete confidence in you.
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a Gk lacks in your hearts
7.2–4 Resumption of the appeal of vv. 11–13.
7.2 On the charge of taking advantage of the Corinthians, see 12.17–18.
7.3 To die together and to live together, a Christianized version of a traditional friendship formula (see 2 Sam 15.21).
7.4 I often boast about you, lit. “great is my bold speech toward you.” Paul’s candor is a sign of his friendship (v. 3) with the Corinthians; see 3.12; 6.11. Pride…consolation…affliction, a transitional verse that recalls the major themes of 1.3–14.
7.5–16 Resumption and conclusion of 1.15–2.13 (esp. 2.12–13); see Introduction.
7.6 God, who consoles the downcast. See 1.3–4; Isa 49.13. Titus. See 2.13; 7.13–15.
7.8 Letter. See 2.3.
7.9 Godly grief, i.e., grief that accords with God’s will and results in repentance and salvation (v. 10).
7.12 The one who did the wrong, the offender discussed in 2.5–11, with whom the church is to be reconciled lest he be destroyed by worldly grief (2.7; 7.10). The one who was wronged, almost certainly Paul himself.
7.14 Boastful. See 1.14.
7.15 Obedience. See 2.9.
7.16 Expressions of confidence (see 1.7) serve to create a sense of responsibility on the part of the persons praised, making them more responsive to requests. V. 16 is thus transitional, not only concluding the discussion in vv. 5–16 but also laying the foundation for the requests made in chs. 8–9.
2 Corinthians 8
Encouragement to Be Generous
1We want you to know, brothers and sisters,a about the grace of God that has been granted to the churches of Macedonia; 2for during a severe ordeal of affliction, their abundant joy and their extreme poverty have overflowed in a wealth of generosity on their part. 3For, as I can testify, they voluntarily gave according to their means, and even beyond their means, 4begging us earnestly for the privilegeb of sharing in this ministry to the saints—5and this, not merely as we expected; they gave themselves first to the Lord and, by the will of God, to us, 6so that we might urge Titus that, as he had already made a beginning, so he should also complete this generous undertakingc among you. 7Now as you excel in everything—in faith, in speech, in knowledge, in utmost eagerness, and in our love for youd—so we want you to excel also in this generous undertaking.e
8I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9For you know the generous actf of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something—11now finish doing it, so that your eagerness may be matched by completing it according to your means. 12For if the eagerness is there, the gift is acceptable according to what one has—not according to what one does not have. 13I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15As it is written,
“The one who had much did not have too much,
and the one who had little did not have too little.”
Commendation of Titus
16But thanks be to God who put in the heart of Titus the same eagerness for you that I myself have. 17For he not only accepted our appeal, but since he is more eager than ever, he is going to you of his own accord. 18With him we are sending the brother who is famous among all the churches for his proclaiming the good news;g 19and not only that, but he has also been appointed by the churches to travel with us while we are administering this generous undertakingh for the glory of the Lord himselfi and to show our goodwill. 20We intend that no one should blame us about this generous gift that we are administering, 21for we intend to do what is right not only in the Lord’s sight but also in the sight of others. 22And with them we are sending our brother whom we have often tested and found eager in many matters, but who is now more eager than ever because of his great confidence in you. 23As for Titus, he is my partner and coworker in your service; as for our brothers, they are messengersj of the churches, the glory of Christ. 24Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you.
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a Gk brothers
b Gk grace
c Gk this grace
d Other ancient authorities read your love for us
e Gk this grace
f Gk the grace
g Or the gospel
h Gk this grace
i Other ancient authorities lack himself
j Gk apostles
8.1–9.15 The collection for the Jerusalem church was intended not only to address its economic need but also to ratify the unity between Jewish and gentile Christians (Rom 15.25–32; 1 Cor 16.1–4; Gal 2.10; also Acts 24.17). (For the literary problems associated with 2 Cor 8–9, see Introduction.)
8.1 In chs. 8–9 Paul uses the Greek word charis to describe the beneficence of God and Christ as well as the human response to the divine action in both gratitude and giving. It is variously translated as grace (8.1; 9.14), blessing (9.8), generous act (8.9), thanks (8.16; 9.15), and, with reference to the collection, as privilege (8.4) and generous undertaking (8.6–7, 19). (For the hypothesis that ch. 8 was originally a deliberative letter written not long after 1 Corinthians, see Introduction.)
8.2 This affliction is mentioned in Phil 1.29–30; 1 Thess 1.6; 2.14; 3.3–4. Generosity. See 9.11, 13; Rom 12.8.
8.3 Voluntarily. See v. 17; 9.7.
8.4 Sharing, applied here to the collection (see also 9.13; Rom 15.26), is also used by Paul to express the church’s participation in Christ (1 Cor 1.9), especially in his body and blood (1 Cor 10.16) and in his sufferings (2 Cor 1.7; Phil 3.10), its communion with the Spirit (2 Cor 13.13), and its partnership in the gospel (Phil 1.5). Ministry. See 9.1, 12–13; also 8.19–20; Rom 15.31. Saints, here and in 9.1, 12 poor Jewish Christians in Jerusalem (Rom 15.25–26).
8.6 For the role of Titus in the collection, see also 8.16–24; 12.18.
&
nbsp; 8.7 For the abundance of faith, speech, knowledge, and other spiritual gifts in Corinth, see 1 Cor 1.5; 12.8–10; 13.1–2, 8.
8.8 Command, here the opposite of advice (v. 10; see 1 Cor 7.6, 25, 40).
8.9 Though he was rich…became poor. See Phil 2.6–8. By his poverty…rich, a clause that recalls Paul’s self-description in 6.10.
8.10 Last year. See 9.2.
8.13–14 Paul advocates the ideals of both self-sufficiency (having enough, 9.8) and fair balance: people should have sufficient wealth not only to satisfy their own needs but also to share the excess with others, who are in turn obliged to reciprocate.
8.15 Ex 16.18.
8.16 Thanks be to God. See 2.14.
8.18–24 The identity of the two brothers (vv. 18, 22) who serve as the churches’ envoys is unknown (but see 12.18; Acts 20.4–6).
8.20 Blame. See 6.3.
8.21 In the Lord’s sight…sight of others. See Prov 3.4.
2 Corinthians 9
The Collection for Christians at Jerusalem
1Now it is not necessary for me to write you about the ministry to the saints, 2for I know your eagerness, which is the subject of my boasting about you to the people of Macedonia, saying that Achaia has been ready since last year; and your zeal has stirred up most of them. 3But I am sending the brothers in order that our boasting about you may not prove to have been empty in this case, so that you may be ready, as I said you would be; 4otherwise, if some Macedonians come with me and find that you are not ready, we would be humiliated—to say nothing of you—in this undertaking.a 5So I thought it necessary to urge the brothers to go on ahead to you, and arrange in advance for this bountiful gift that you have promised, so that it may be ready as a voluntary gift and not as an extortion.
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