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2 Corinthians 1 - Utley - Bible Commentary

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2 Corinthians 1

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

2 grace be to you and peace from God our Father, and from the Lord Jesus Christ.

Comfort in Tribulation

3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

4 who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.

8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

9 but we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

10 who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;

11 ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

13 For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

14 as also ye have acknowledged us in part, that we are your rejoicing, even as ye also are our's in the day of the Lord Jesus.

15 And in this confidence I was minded to come unto you before, that ye might have a second benefit;

16 and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judæa.

17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

18 But as God is true, our word toward you was not yea and nay.

19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.

20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

21 Now he which stablisheth us with you in Christ, and hath anointed us, is God;

22 who hath also sealed us, and given the earnest of the Spirit in our hearts.

23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand.

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2 Corinthians 1

NASB (UPDATED) TEXT: 2Co 1:1 a

1aPaul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

2Co 1:1 a "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.

1. his physical stature, the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonika called Paul and Thekla

2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 ). Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this rationale is somewhat unlikely (cf. 2Co 11:5 ; 2Co 12:11 ; 2 Cor. 15:10).



▣ "an apostle" This is a common Greek word for "send" (i.e., apostellô). See Special Topic at 1Co 4:9 . This term has several theological usages.

1. The rabbis used it as one called and sent as an official representative of another, something like our English "ambassador" (cf. 2Co 5:20 ).

2. The Gospels often use this term of Jesus being sent by the Father (cf. Mat 10:40 ; Mat 15:24 ; Mar 9:37 ; Luk 9:48 ). In John the term takes on Messianic overtones (cf. Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 6:29 ; Joh 6:38-40 ; Joh 6:57 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:8 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). It is used of Jesus sending believers (cf. Joh 17:18 ; Joh 20:21 ).

3. The NT used it for disciples.

a. the original Twelve who were an inner circle of disciples (cf. Luk 6:13 ; Act 1:21-22 )

b. a special group of Apostolic helpers and co-workers

(1) Barnabas (cf. Act 14:4 ; Act 14:14 )

(2) Andronicus and Junias (KJV, Junia, cf. Rom 16:7 )

(3) Apollos (cf. 1Co 4:6-9 )

(4) James, the Lord's brother (cf. Gal 1:19 )

(5) Silvanus and Timothy (cf. 1Th 2:6 )

(6) possibly Titus (cf. 2Co 8:23 )

(7) possibly Epaphroditus (cf. Php 2:25 )

c. an ongoing gift in the church (cf. 1Co 12:28-29 ; Eph 4:11 )

4. Paul uses the noun as a title for himself in most of his letters as a way of asserting his God-given call and authority as Christ's representative (cf. Rom 1:1 ; 1Co 1:1 ; 2Co 1:1 ; Gal 1:1 ; Eph 1:1 ; Col 1:1 ; 1Ti 1:1 ; 2Ti 1:1 ; Tit 1:1 ).



▣ "Christ" This is the Greek equivalent of the Hebrew term messiah (see Special Topic at 1Co 1:23 ), which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3 ).

▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Mat 1:21 ). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.

The Greek manuscripts are divided as to the order of these terms.

1. Jesus Christ, A, D, G, K, L (Peshitta, KJV, NKJV)

2. Christ Jesus, P46, א, B, M, P (NASB, NRSV, TEV, NJB, NIV)



There seems to be no theological significance to the order. See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html> at 1Co 2:8 .

▣ "by the will of God" This same introductory phrase is used in 1Co 1:1 ; 2Co 1:1 ; Eph 1:1 ; Col 1:1 and 2Ti 1:1 . Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Act 9:1-22 ; Act 23:3-16 ; Act 26:9-18 ). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. 2Ti 3:16 ; 1Co 2:9-13 ; 1Th 2:13 ).

▣ "Timothy our brother" In 1Co 1:1 "Sosthenes" is mentioned; here Timothy is named, possibly as co-worker, co-author, or scribe. Also it is possible that Paul mentioned Timothy because this church was so unresponsive to him when he delivered Paul's letter of 1 Corinthians to them.

SPECIAL TOPIC: TIMOTHY <http://www.freebiblecommentary.org/special_topics/timothy.html>



NASB (UPDATED) TEXT: 2Co 1:2 2Grace to you and peace from God our Father and the Lord Jesus Christ.

2Co 1:2 "Grace to you and peace from God" The traditional opening of Hellenistic letters was "greetings" (cf. Act 23:26 ; Jas 1:1 ), not "grace." Paul made a word play from "chairein" to "charis," which made it uniquely Christian (cf. 1Th 1:1 ; Gal 1:3 ). Some assert that "peace" reflects a Hebrew term "shalom" (see Special Topic at 1Co 1:3 ). It is possible that Paul knew this combination of terms from the Aaronic blessing of Num 6:24-26 . Most Hellenistic letters and NT epistles begin with a prayer of thanksgiving, but because of the problems between Paul and this congregation, the opening prayer of thanksgiving is directed toward God (cf. 2Co 1:3-7 ).

▣ "from God our Father" This puts the emphasis on intimate family interpersonal relationships (cf. Mat 6:9 ). In the OT God is the father of Israel (cf. Isa 64:8 ; Hosea 1-3; Hosea 1:1 ). Because God is personal the best metaphors to describe His relationship with other members of the Trinity and His people are Jewish family terms. As the Father relates to Jesus in an analogous way, He relates to believers. See Special Topic: The Fatherhood of God at 1Co 1:3 .

Both "grace" and "peace" come from the Father and the Son. The Father and Jesus are linked grammatically as one unit (i.e., one preposition, but two objects). This is a common way for NT authors to assert Jesus' deity (cf. 1Th 1:1 ; 1Th 3:11 ; 2Th 1:2 ; 2Th 1:12 ; 2Th 2:16 ).

▣ "and the Lord Jesus Christ" These terms are part of the fuller title "the Lord Jesus Christ" (cf. 2Co 1:2-3 ; 2Co 1:7-10 ). These three (cf. 2Co 1:2-3 ; 2Co 1:7-10 ) titles all have individual significance.

1. "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness.

2. "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Mat 1:21 ). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (i.e., hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (ex. Mat 1:16 ; Mat 1:25 ; Mat 2:1 ; Mat 3:13 ; Mat 3:15-16 ).

3. "Lord" (used in 2Co 1:1 in KJV) is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.



NASB (UPDATED) TEXT: 2Co 1:3-7 3Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. 5For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 6But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; 7and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort.

2Co 1:3 "Blessed" We get the English word "eulogy" from this Greek word. This term (following the Septuagint) is always used of humans blessing God (cf. Luk 1:68 ). In Mar 14:61 is a periphrasis for the name of God (i.e., "the Blessed One"). Paul uses the term for the Father in Rom 1:25 ; Rom 9:5 ; 2Co 1:3 ; 2Co 11:31 ; and Eph 1:3 .

▣ "the God" This prayer of praise, 2Co 1:3-11 , describes God in three ways.

1. He is the Father of Jesus

2. He is the Father of all mercy

3. He is the God of all comfort

The usual Greek letter form was a prayer of thanksgiving for the recipients of the letter, but in this letter the prayer of thanksgiving was directed to God.

YHWH as the Father of Yeshua (i.e., Hebrew for Jesus), is known only by revelation. No argument from philosophical necessity or design could ever give this relational theology. Be careful of "proofs" for God that are logic-based instead of Scripture based, but they do help many people who refuse to accept Scripture as truth. See Elton Trueblood, The Logic of Belief.

▣ "the Father of mercies" There are three Greek terms which are related to "mercy" or "compassion."

1. eleos, usually referring to feelings of mercy or piety (cf. 2Co 4:1 ; Rom 9:15 , which is a quote from Exo 33:19 )

2. splanchna, which refers to the supposed physical location of compassion or mercy in the lower viscera (cf. Php 2:1 ; Col 3:12 )

3. oiktirmos, to feel or express a sense of mercy or compassion at another's condition (cf. 2Co 1:3-6 ; Rom 12:1 )

This term characterizes God's actions and feelings toward fallen humanity. This is our great hope-the unchanging mercy and grace of God.

The NT often uses "Father" plus a genitive to describe deity.

1. Father of mercies (cf. 2Co 1:3 )

2. Father of glory Eph 1:17 (cf. Act 7:2 ; 1Co 2:8 )

3. Father of all (cf. Eph 4:6 )

4. Father of spirits (cf. Heb 12:9 ; Rev 22:6 )

5. Father of light (cf. Jas 1:17 )

6. again and again in Paul's writings, "the Father of our Lord Jesus Christ"



2Co 1:4-11 "comfort" This term, paraklçsis, in its different forms, is used ten times in 2Co 1:3-11 . It is the key term throughout the entire passage and also in chapters 1-9, where it is used twenty-five times. The word means "to call alongside." It was often used in a judicial sense of an advocate who rendered legal aid, comfort, and guidance.

In this context it is used in the sense of encouragement and consolation. A related term, paraklçtos, is used of the Holy Spirit in Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Joh 16:7 ; and of Jesus in 1Jn 2:1 . In this context it is used of the Father.

The verb form of parakaleô is used in several senses.

1. the Septuagint

a. exhort, Deu 3:28 b. comfort, Gen 24:67 ; Gen 37:35 ; Psa 119:50 (in a Messianic sense; Isa 40:1 ; Isa 49:13 ; Isa 51:3 ; Isa 61:2 )

c. have compassion, Deu 32:36 ; Jdg 2:18 ; Psa 135:14 d. console, Isa 35:4 e. call, Exo 15:13 2. Paul's writings to Corinth

a. exhort, 1Co 1:10 ; 1Co 4:16 ; 1Co 14:30-31 ; 1Co 16:15-16 ; 2Co 2:8 ; 2Co 5:20 ; 2Co 6:1 ; 2Co 8:4 ; 2Co 8:6 ; 2Co 10:1 b. comfort, cheer up, 2Co 1:4 ; 2Co 1:6 ; 2Co 2:7 ; 2Co 7:6-7 ; 2Co 7:13 ; 2Co 13:11 c. have compassion, console, 1Co 4:13 d. implore, entreat, request, 1Co 16:12 ; 2Co 9:5 ; 2Co 12:18

2Co 1:4 "so that we will be able to comfort those who are in any affliction" There are two reasons stated in this context why Christians suffer: (1) so they can comfort others, 2Co 1:4 and (2) to keep us from depending on ourselves, 2Co 1:9 . Believers live in a fallen world. Bad things happen; some are statistical, some are personal evil, but all can be used (not sent, but allowed) by God for our maturity and ministry (cf. Rom 8:28-29 ). See John W. Wenham, The Goodness of God

The term, affliction, (i.e., thlipsis), etymologically meant "to squeeze or crush" (i.e., like processing grapes or crushing wheat to make flour), but came to be used figuratively for physical (cf. 2Co 1:6 ) or emotional (cf. 2Co 2:4 ; 2Co 11:28 ) trauma (cf. 2Co 4:8 ; 2Co 7:5 ).

Just a brief personal comment. It is so difficult in this book to know who Paul refers to by the plural pronouns, "we," "us," and "our." It can refer to (1) himself alone; (2) him and his mission team; (3) him and the other Apostles; or (4) all believers. Only context can determine and sometimes it is ambiguous.

SPECIAL TOPIC: TRIBULATION <http://www.freebiblecommentary.org/special_topics/tribulation.html>

2Co 1:5 "the sufferings of Christ are ours in abundance" The Greek term pathçma is used here of Christ's sufferings (cf. Luk 22:15 ) and in 2Co 1:6-7 of believers' suffering. Paul uses a different word for the mission team's sufferings/afflictions (thlipsis) in 2Co 1:4 .

Paul mentions believers as co-sufferers with Christ several times (cf. 2Co 4:10-11 ; Rom 8:17 ; Php 3:10 ; Col 1:24 ). As we share His death and resurrection, so too, we share His suffering and persecution. The concept of the suffering Christian is often spoken of (cf. Act 14:22 ; Rom 5:3-4 ; Rom 8:17 ; Gal 6:17 ; Php 1:29 ; Php 3:10 ; Col 1:24 ; 1Th 3:3-4 ; 2Ti 3:12 ; Heb 13:13 ; Jas 1:1-4 ; 1Pe 2:19-23 ; 1Pe 3:14 ; 1Pe 4:12-19 ). This is the norm for all Christians. This subject seems to be a unifying theme of 2 Corinthians. Christ's sufficiency is also abundant and running over! Yes, believers will suffer in a fallen world for being Christian, but our God will supply our every need, physically, emotionally, and spiritually through Christ. Christ's death and resurrection are not only for heaven, but for now also!

▣ "abundance" Paul's literary style in 2 Corinthians can be illustrated by his use of "abundance."

1. perissos, over and above (cf. 2Co 2:7 ; 2Co 9:1 )

2. perissoterôs, more abundantly (cf. 2Co 2:4 ; 2Co 7:13 )

3. perisseuô, over and above (cf. 2Co 1:5 ; 2Co 3:9 ; 2Co 4:15 ; 2Co 8:2 ; 2Co 9:8 )

4. perisseauma, more than enough (cf. 2Co 8:13-14 )

5. perisseia, superabundance (cf. 2Co 8:2 ; 2Co 10:15 )

When it comes to what God in Christ has done for believers, it is always "superabundant," "extravagant," "above and beyond"! See full note at 2Co 2:7 .

2Co 1:6 "if. . .if" These are two first class conditional sentences. In this fallen world Christian leaders will be afflicted, but this provides a wealth of help and salvation to those who hear. Suffering has a divine purpose (cf. 2Co 1:7 ).

▣ "it is for your comfort and salvation" Because comfort is linked to salvation, it seems that this is following the OT sense of the term, sosô, which means physical deliverance (cf. Mat 9:22 ; Mar 6:56 ; Jas 5:20 ).

There are several Greek manuscript variants connected to 2Co 1:6-7 . The most obvious reason is that the word "comfort" (paraklçseôs) in 2Co 1:6 a is confused with the very same form in 6b, which the intervening text left out. With the omission, other words are added by scribes to make the text understandable.

▣ "patient enduring" In the Septuagint this term was used of hope or expectation (cf. Jer 14:8 ; Jer 17:13 ; Jer 50:7 ). In Paul's writings it implies an "active, steadfast, voluntary endurance," which is only produced by the sufferings caused by the gospel: being believed, being lived, and being proclaimed. There is an association in Paul's writings between "hope" (cf. 2Co 1:7 ) and "patient endurance" (cf. Rom 5:3-5 ; Rom 8:25 ; Rom 15:4-5 ; and 1Th 1:3 ; 1Ti 6:11 ).

2Co 1:7 As believers share persecutions, as Jesus did, they also share God's comfort, as Jesus did.

Paul's hope for them was:

NASB "firmly grounded"

NKJV "steadfast"

NRSV "unshaken"

TEV "never shaken"

NJB "secure"

This is the same term (bebaios) used in 1Co 1:8 and 2Co 1:21 .

SPECIAL TOPIC: GUARANTEE <http://www.freebiblecommentary.org/special_topics/guarantee.html>



NASB (UPDATED) TEXT: 2Co 1:8-11 8For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; 9indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead; 10who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us, 11you also joining in helping us through your prayers, so that thanks may be given by many persons on our behalf for the favor bestowed on us through the prayers of many.

2Co 1:8 "we do not want you to be unaware, brethren" Paul uses this phrase often to introduce either new information or a conclusion (cf. Rom 1:13 ; Rom 11:25 ; 1Co 10:1 ; 1Co 12:1 ; 2Co 1:8 ; 1Th 4:13 ).

▣ "our affliction which came to us in Asia, that we were burdened excessively" It is uncertain exactly what Paul refers to by this intense phrase.

1. the riot caused by Demetrius in Act 19:23-41 2. "fighting wild beasts at Ephesus" of 1Co 15:32 3. an imprisonment, possibly with a death sentence (cf. 2Co 1:9-10 )

4. some type of physical illness

Whatever it was, it was a life-or-death experience for Paul (cf. 2Co 1:8-10 ) and apparently the church in Corinth had heard about it because Paul does not feel the need to identify it.

For "excessively" (huperbolç) see Special Topic: Paul's Use of Huper Compounds at 1Co 2:1 .

2Co 1:9 "we had the sentence of death within ourselves" This is a strange statement. First, the word "sentence" is used only here in all ancient Greek writing, only later does it mean "death sentence" (cf. Josephus, Antiquities 2:14 :10:6). Paul does not seem to be referring to a judicial decree, but to a personal sense of his impending death. This forced him and his companions to throw themselves totally on God's help, compassion, and power.

The verb is perfect active indicative. Some have seen this as a way of referring to a disease which Paul and his mission companion encountered, which had continuing results. However, it can be interpreted as an aorist, the same form as in 2Co 2:13 .

All of this adds up to make this phrase quite ambiguous with many different interpretations. Although the exact physical circumstances are uncertain, Paul's spiritual meaning is clear-suffering helps believers trust more fully and completely in God, in Christ!

▣ "we would not trust in ourselves" As 2Co 1:4 expresses the first purpose of Christian suffering, this verse expresses the second purpose. This same truth can be seen in Paul's "thorn in the flesh" (cf. 2Co 12:7-9 ). In the spiritual realm human weakness accompanied with faith releases the power of God.

▣ "God who raises the dead" Is Paul thinking of

1. OT examples of people God brought back to physical life ( cf. 1Ki 17:17-22 ; 2Ki 4:32-37 )

2. OT theological statements (cf. Deu 32:39 ; 1Sa 2:6 ; 2Ki 5:7 )

3. his discussion of resurrection in 1 Corinthians 1:5

2Co 1:10 "He on whom we have set our hope" The pronoun refers to God the Father (cf. 2Co 1:9 ; 1Ti 4:10 ). What a wonderful descriptive title for God. Paul coins powerful, wonderful, descriptive titles for God often (See full list at 2Co 1:3 ), such as

1. "the Father of mercies" (cf. 2Co 1:3 )

2. "God of all comfort" (cf. 2Co 1:3 )

3. "unto Him who is able" (cf. Rom 16:25 ; Eph 3:20 )

The verb is a perfect active indicative, which implies a past completed act with abiding results (cf. 1Co 15:19 ; 1Ti 5:5 ; 1Ti 6:17 ).

▣ "deliver" This term is used three times in 2Co 1:10 . This follows the OT sense of physical, social, emotional, spiritual deliverance. Paul used this term several times (cf. Rom 7:24 ; Rom 11:26 ; Rom 15:31 ; 2Co 1:10 ; Col 1:13 ; 1Th 1:10 ; 2Th 3:2 ; 2Ti 3:11 ; 2Ti 4:17-18 ). He really thought that he was going to die at Ephesus (cf. 2Co 1:8-10 ).

NASB "from so great a peril of death"

NKJV "from so great a death"

NRSV "from so deadly a peril"

TEV "from such terrible dangers of death"

NJB "from such a death"

There is a Greek manuscript variant between the singular "so great a death" (i.e., MSS א, A, B, C, D, F, G) and the plural (i.e., MS P46 and the Syriac translation, as well as the Greek text used by Origen, Basil, Chrysostom, Theodoret, Jerome, and Augustine). The plural (cf. TEV) is the most unusual and the most ancient. This plural may be seen in Paul's list of problems he faced internally and externally in 2Co 4:8-12 ; 2Co 6:3-10 ; 2Co 11:23-29 . The UBS4 gives the plural a "B" rating (almost certain).

2Co 1:11 NASB "joining in helping us through your prayers"

NKJV "helping together in prayer for us"

NRSV "join in helping us by your prayers"

TEV "help us by means of your prayers for us"

NJB "your prayers for us will contribute to this"

Several scholars believe this grammatical construction (Murry J. Harris in The Expositor's Bible Commentary, vol. 10, p. 322) is used in a conditional sense (The Anchor Bible, vol. 32A, p. 115). If believers do not pray, somehow the Sovereign God has chosen not to act (cf. Jas 4:2 ). This shows the benefits of intercessory prayer (cf. Eph 6:18-20 ). Paul felt that the prayers of Christians linked with God's graciousness saved him from death and it continued to protect and deliver him. Paul's deliverance by God would be acknowledged and praised by many who would be blessed by Paul's ongoing ministry.

▣ "persons" This is literally "face" (i.e., prosôpon) Paul uses this term often in 2 Corinthians (cf. 2Co 2:10 ; 2Co 3:7 [twice],13,18; 2Co 4:6 ; 2Co 5:12 ; 2Co 8:24 ; 2Co 10:1 ; 2Co 10:7 ; 2Co 11:20 ). It may be an OT allusion to the standard physical position of Jewish prayer with head lifted, which exactly fits this context.

Paul uses this term in several senses in 2 Corinthians:

1. for persons, 2Co 1:11 ; 2Co 2:10 ; 2Co 4:6 2. for the face of a person, 2Co 3:7 (twice), 2 Cor. 13,18; 2Co 10:1 ; 2Co 10:7 ; 2Co 11:20 3. metaphor for before in the sense of "in front of" (i.e., position, not time), 2Co 8:24 4. metaphor for outward appearance (cf. NRSV), 2Co 5:12



NASB (UPDATED) TEXT: 2Co 1:12-14 12For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you. 13For we write nothing else to you than what you read and understand, and I hope you will understand until the end; 14just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus.

2Co 1:12 "our proud confidence" These Greek terms kauchaomai, kauchçma, and kauchçsis are used about thirty-five times by Paul and only twice in the rest of the NT (both in James). Its predominate use is in I and 2 Corinthians.

There are two main truths connected to boasting:

1. no flesh shall glory/boast before God (cf. 1Co 1:29 ; Eph 2:9 )

2. believers should glory in the Lord (cf. 1Co 1:31 ; 2Co 10:17 , which is an allusion to Jer 9:23-24 )

Therefore, there is appropriate and inappropriate boasting/glorying (i.e., pride).

1. appropriate

a. in the hope of glory (cf. Rom 4:2 )

b. in God through the Lord Jesus (cf. Rom 5:11 )

c. in the cross of the Lord Jesus Christ (i.e., Paul's main theme, cf. 1Co 1:17-18 ; Gal 6:14 )

d. Paul boasts in

(1) his ministry without compensation (cf. 1Co 9:15-16 ; 2Co 10:12 )

(2) his authority from Christ (cf. 2Co 10:8 ; 2Co 10:12 )

(3) his not boasting in other men's labor (as some at Corinth were, cf. 2Co 10:15 )

(4) his racial heritage (as others were doing at Corinth, cf. 2Co 11:17 ; 2Co 12:1 ; 2Co 12:5-6 )

(5) his churches

(a) Corinth (cf. 2Co 7:4 ; 2Co 7:14 ; 2Co 8:24 ; 2Co 9:2 ; 2Co 11:10 )

(b) Thessalonika (cf. 2Th 1:4 )

(6) his confidence in God's comfort and deliverance (cf. 2Co 1:12 )

2. inappropriate

a. in relation to Jewish heritage (cf. Rom 2:17 ; Rom 2:23 ; Rom 3:27 ; Gal 6:13 )

b. some in the Corinthian church were boasting

(1) in men (cf. 1Co 3:21 )

(2) in wisdom (cf. 1Co 4:7 )

(3) in freedom (cf. 1Co 5:6 )

c. false teachers tried to boast in the church at Corinth (cf. 2Co 11:12 )



▣ "the testimony of our conscience" Paul uses the term "conscience" often in the Corinthian letters (cf. 1Co 4:4 ; 1Co 8:7 ; 1Co 8:10 ; 1Co 8:12 ; 1Co 10:25 ; 1Co 10:27-29 ; 2Co 1:12 ; 2Co 4:2 ; 2Co 5:11 ). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Act 23:1 ; Rom 2:15 ). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide (cf. 1Co 4:4 ; 1Co 8:7 ; 1Ti 4:2 ), but it does determine the boundaries of individual faith (cf. 1Ti 1:5 ; 1Ti 1:19 ). Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.

The believer's conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. 1Ti 3:9 ). God will judge believers by the light they have, but all believers need to be increasingly open to the Bible and the Spirit for more light and in order to continue to grow in the knowledge of the Lord Jesus Christ. In this context, the end-time judgment is in view (cf. 2Co 1:13-14 ). God will judge humans in light of their understanding, their conscience (cf. Rom 2:15-16 ; Rom 9:1 ; Rom 13:5 ).

Paul's motives and actions were severely criticized by a minority of false teachers at Corinth (cf. chapters 1:0-13 ). It seems that there were two groups: (1) a local group of opponents and (2) an itinerant Palestinian Jewish group of false teachers.

▣ "holiness" Some Greek manuscripts have "holiness" (i.e P46, א*, A, B, C, K, P, and Coptic NASB, NIV, and NJB translations). Others have "simplicity" (i.e., אi2, D, F, G, and the Vulgate, Peshitta, NKJV, NRSV, and TEV translations). Bruce Metzger in A Textual Commentary on the Greek New Testament, comments that the translation committee for the UBS3 preferred "simplicity" (haplotçti), but gave it a "D" rating, meaning a very high degree of doubt (p. 575). However, the UBS4 edition gives it a "B" rating, meaning almost certain (p. 612). This increased certainty comes from the fact that Paul uses the term "simplicity" in 2Co 11:3 (and the same term translated "liberality" in 2Co 8:2 ; 2Co 9:11 ; 2Co 9:13 ), but never in any of his writings does he use hagiotçti.

▣ "sincerity" This term had two connotations, "generous" or "sincere." It was a metaphor related to vision. In the OT the eye was used as a metaphor for motive in two ways (1) evil eye (stingy, BDB 94:9 , cf. Deu 15:9-10 ) and (2) good eye (generous, BDB 37:3 III, cf. Pro 22:9 ). Jesus followed this usage (cf. Mat 6:22-23 ; Mat 20:15 ). Paul used this term in two senses.

1. "simplicity, sincerity, purity" (i.e., no hidden agendas or false pretenses, cf. 2Co 1:12 ; 2Co 11:3 ; Eph 6:5 ; Col 3:22 )

2. "liberality" (cf. Rom 12:8 ; 2Co 8:2 ; 2Co 9:11 ; 2Co 9:13 )



▣ "not in fleshly wisdom" Paul discusses worldly wisdom extensively in 1 Corinthians (cf. 1Co 1:18-31 ; 1Co 2:1-16 ; and 1Co 3:18-23 and sarcastically in 2Co 4:10 ; 2Co 6:5 and possibly 2Co 10:15 ). Paul uses similar phrases referring to human wisdom in 1Co 1:17 ; 1Co 2:4 ; 1Co 2:13-14 . In this paragraph he makes a play on worldly wisdom versus grace living in the world. Paul's evidence of his leadership is not in logic or rhetoric only, but godly living and a clear conscience before God. Paul claims to have written to them in plain, obvious, east-to-understand terms. If they are so wise, they should have quickly and effortlessly understood his words, motives, and lifestyle implications, but they did not.

Paul uses this term "flesh" in several ways. See Special Topic at 1Co 1:26 .

2Co 1:13-14 These verses are in a parallel structure and seem to refer to Paul's previous letters to Corinth (which one is uncertain). He wrote to be understood. However, their attitudes and lifestyles show they only partially understood.

Does the term telous in this context mean "complete" (TEV, NJB, NIV) or "end" (NASB, NKJV, NRSV)? Both make sense. If "complete" (i.e., completely in contrast to partially) it would link up with the first part of 2Co 1:14 . If "end" it would parallel "the day of our Lord Jesus" at the last of 2Co 1:14 .

▣ "we are your reason to be proud as you also are ours" The church at Corinth is confirmation of Paul's apostolic effectiveness. Paul desires that their words, motives, and actions will be a source of pride and appropriate boasting when the Lord returns to judge (i.e., "the day of our Lord Jesus," cf. 1Co 1:8 ; 1Co 5:5 ; Php 1:6 ; Php 1:10 ; Php 2:16 ; 1Th 5:2 ; 2Th 2:2 ).

2Co 1:14 "in the day of our Lord Jesus" The phrase "in the day" is an OT idiom. See the note from my commentary on Amo 2:16 .



SPECIAL TOPIC: THAT DAY <http://www.freebiblecommentary.org/special_topics/day,that.html>



NASB (UPDATED) TEXT: 2Co 1:15-22 15In this confidence I intended at first to come to you, so that you might twice receive a blessing; 16that is, to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea. 17Therefore, I was not vacillating when I intended to do this, was I? Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time? 18But as God is faithful, our word to you is not yes and no. 19For the Son of God, Christ Jesus, who was preached among you by us-by me and Silvanus and Timothy-was not yes and no, but is yes in Him. 20For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us. 21Now He who establishes us with you in Christ and anointed us is God, 22who also sealed us and gave us the Spirit in our hearts as a pledge.

2Co 1:15 "In this confidence" See full note at 2Co 3:4 .

▣ "I intended at first to come to you" "I intended" is an imperfect tense which denotes repeated actions, here thoughts, in past time. In 1Co 16:2-8 Paul told them of his proposed travel plans. Because of their actions, he later changed his mind because he did not want to come in judgment, but joy! The vocal minority accused him of fickleness, not only in his travel plans, but in his gospel (cf. 2Co 1:18-20 ).

NASB "so that you might twice receive a blessing"

NKJV "that you might have a second benefit"

NRSV "so that you might have a double favor"

TEV "in order that you might be blessed twice"

NJB "so that you would benefit doubly"

There is a Greek manuscript variant here. Some manuscripts have charin, which comes from charis, which means benefit or favor (i.e., א*, A, C, D, F, G, and the Syriac and Armenian translations).

Other manuscripts have charan, which comes from chara, which means joy, gladness, or rejoicing (i.e., אcf8 i2, B, L, P). The UBS4 Greek text gives charin a "B" (almost certain) rating. In context (i.e., 2Co 1:16 ) it refers to Paul coming twice to Corinth with them having the opportunity of supplying his needs as he travels on (cf. Gordon D. Fee, To What End Exegesis?, pp. 99-104).

2Co 1:16 "and by you to be helped on my journey to Judea" Paul would not take any money from the Corinthian church while he was ministering to them. He was afraid he would be attacked over this issue. As it turns out he was attacked for not taking money from them.

This phrase implies that he was going to let this church provide his missionary travel needs (cf. 1Co 16:6 ; Rom 15:24 ). This may have been a way to test their loyalty to him and the gospel and to silence his critics.

2Co 1:17 "do I purpose according to the flesh" This phrase may reflect Paul's critics (cf. 2Co 10:2-3 ; 2Co 11:18 ) or Paul seeking after the will of God in all that he does, including travel (cf. 1Co 4:19 ; 1Co 16:7 ; Act 18:21 ; Rom 1:10 ; Rom 15:32 ).

That the second option fits this context best can be seen from 2Co 1:18 a. God's faithfulness is a recurrent theme in Paul's writings (cf. 1Co 1:9 ; 1Co 10:13 ; 1Th 5:24 ; 2Th 3:3 ).

For "flesh" see Special Topic at 1Co 1:26 .

2Co 1:18 "God is faithful" Faithful is placed first for emphasis. In Paul's writings this becomes a descriptive title for God (cf. 1Co 1:9 ; 1Co 10:13 ; 1Th 5:24 ; 2Th 3:3 ). In the OT faith is usually understood as faithfulness. This is the crucial characteristic of God (cf. Deu 7:9 ; Isa 49:7 ). His gracious, faithful character is unchanging (cf. Mal 3:6 ). Mankind's hope is not in human performance or devotion, but in the character and promises of God (cf. 2Co 1:12 ; 2Co 1:15 ; 2Co 1:20 )!

2Co 1:19 "the Son of God, Christ Jesus" Paul does not use the phrase "Son of God" often (cf. Rom 1:4 ; here, and Gal 2:20 ). However, the concept and related phrasing is very common. See Special Topic at 1Co 1:9 .

▣ "Silvanus" Silas, or Silvanus, was the man Paul chose to go with him on the second missionary journey after Barnabas and John Mark went back to Cyprus.

1. He is first mentioned in the Bible in Act 15:22 where he is called a chief man among the brethren of the Jerusalem Church.

2. He was also a prophet (cf. Act 15:32 ).

3. He was a Roman citizen like Paul (cf. Act 16:37 ).

4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Act 15:22 ; Act 15:30-35 ).

5. Paul mentions him in 2Co 1:19 as a fellow gospel preacher.

6. Later he is identified with Peter in writing 1 Peter. (cf. 1Pe 5:12 ).

7. Both Paul and Peter call him Silvanus while Luke calls him Silas (the Aramaic form of Saul). It is possible that Silas was his Jewish name and Silvanus his Latin name (cf. F. F. Bruce, Paul: Apostle of the Heart Set Free, p. 213).



2Co 1:19-20 "but is yes in Him" 2Co 1:19-20 are theologically packed! Paul is asserting that the mission team (himself, Silvanus, and Timothy) preached Jesus as God's fulfilling promise as God's Son and as mankind's only hope to them as the apex of OT revelation! Their preaching was not wishy-washy, but definite (cf. 2Co 1:18 ). Jesus is the Father's "yes" for every promise, every need, every hope (i.e., perfect active indicative of ginomai). By affirming Jesus, they give glory to the Father's provision.

All of the church at Corinth's knowledge (1) of God, (2) of His Son, (3) of His promises (cf. Rom 9:4 ) and (4) of His grace provisions come through Paul's mission team. If they start doubting the motives and message of Paul, they lose confidence in the gospel!

2Co 1:20 "Amen" See fuller note at 1Co 14:16 c.

▣ "glory" See SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html> at 1Co 2:7 .

2Co 1:21-22 There is a definite structure to these two verses that describes what God (i.e., "The One who") has done to equip and affirm the missionary team.

1. God establishes us, 2Co 1:21 (cf. 1Co 1:8 ). This is a present active participle which points toward a continuing action. It means to confirm, establish, make constant, unwavering (cf. 2Co 1:7 ; Rom 4:16 ). This term is used in the papyri to denote a legal guarantee (cf. Moulton and Milligan, p. 107).

2. God anointed us, 2Co 1:21 (cf. 1Jn 2:20 ; 1Jn 2:27 ). This is an aorist active participle. The tense points to a completed, one-time act. The term itself reflects an OT concept of God's choosing and equipping for ministry of certain leaders of Israel

a. prophets, cf. 1Ki 19:16 and possibly parallelism of 1Ch 16:22 ; Psa 105:15 b. priests, cf. Exo 40:15 ; Lev 4:3 ; Psa 105:15 c. kings, cf. 1Sa 9:16 ; Psa 2:2 ; Psa 18:50 ; Psa 20:6 ; Hab 3:13 )

It is the term that in Greek is translated "Christ" when referring to the Messiah (i.e., the Anointed One). Believers are also chosen and equipped by God to serve His kingdom purposes.

3. God sealed us, 2Co 1:22 (cf. Joh 3:33 ; Joh 6:27 ; Rom 4:11 ; Rom 15:28 ; 1Co 9:2 ; Eph 1:13 ; Eph 4:30 ; 2Ti 2:19 ; Rev 7:3-8 ). This is an aorist middle participle which means to mark something or someone as ones property, or genuine, or as safely delivered. Believers belong to God!

4. God gave us the Spirit in our hearts as a pledge, 2Co 1:22 (cf. 2Co 5:5 ; Rom 8:9-16 ; Rom 8:23 ; Rom 8:26-27 ; Eph 1:13-14 ).

The term "given" is another aorist active participle, implying a completed action. God has fully provided for His children.

1. establishes (present tense)

2. anointed (aorist tense)

3. sealed (aorist tense)

4. given the Spirit (aorist tense)

All of these provisions relate to Paul's confidence in 2Co 1:15 ; 2Co 1:19-20 . Paul's confidence was in the Father's and the Son's and the Spirit's actions and provisions.

▣ "Christ. . .God. . .Spirit" Notice that the Trinity is active in our assurance (see Special Topic following). Although the term "Trinity" does not appear in the Bible, the concept is recurrent (cf. 1Co 12:4-6 ; 2Co 13:14 ). Christianity is a monotheistic faith (cf. Deu 6:4 ). However, if Jesus is divine and the Holy Spirit is a person we have three persons of one divine essence. A Triune Unity! See Special Topic at 1Co 2:10 .

SPECIAL TOPIC: ASSURANCE <http://www.freebiblecommentary.org/special_topics/assurance.html>

2Co 1:22 "sealed us" See SPECIAL TOPIC: SEAL <http://www.freebiblecommentary.org/special_topics/seal,html> at 1Co 9:2 .

▣ "hearts" See Special Topic at 1Co 14:25 .

▣ "as a pledge" It speaks both of promise of full payment in the future and partial payment now. God's down payment was the life of His Son and the full presence of His Spirit (cf. Eph 1:3-14 ). See full note at 2Co 5:5 .



NASB (UPDATED) TEXT: 2Co 1:23-24 23But I call God as witness to my soul, that to spare you I did not come again to Corinth. 24Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm.

2Co 1:23 NASB "But I call God as witness to my soul"

NKJV 'Moreover I call God as witness against my soul"

NRSV "But I call on God as witness against me"

TEV "I call God as my witness-he knows my heart"

NJB "By my life I call on God to be my witness"

This is an oath of truthfulness. Paul often uses oaths to confirm his words (cf. 2Co 11:11 ; 2Co 11:31 ; Rom 1:9 ; Gal 1:20 ; Php 1:8 ; 1Th 2:5 ).

▣ "to spare you" Paul's change of travel plans was not an example of his fickleness, but of his love. He chose not to return in an atmosphere where his only option was judgment and contention. The false teachers had impugned his motives and actions. Paul sets the record straight!

▣ "I did not come again to Corinth" There is much debate about the number of visits Paul made from Ephesus to Corinth and the number of letters he wrote to the church in Corinth. For more information see the introduction to 2 Corinthians, D.

2Co 1:24 "Not that we lord it over your faith" Here we see the balance between Paul as an authoritative Apostle, 2Co 1:1 , and the liberty of this local congregation. Biblical faith, covenant faith, starts and develops through volitional choices which are meant to produce joy, stability, and maturity.

▣ "for in your faith you are standing firm" Paul mentions this concept in 1Co 15:1 (cf. Rom 5:2 ; Rom 11:20 ). This may have an OT background (cf. Psa 76:7 ; Psa 130:3 ; Nah 1:6 ; Mal 3:2 ; see Special Topic at 1Co 1:9 ). It speaks of confident faith in God's presence. In light of the problems at Corinth this is a shocking statement. The Corinthian church was at least not as affected by the arrival of false teachers as the Galatian churches had been. Some of the house churches were strong and pure (i.e., perfect tense, "you have been and continue to stand firm"). See Special Topic: Stand (Histçmi)at 1Co 15:1 .

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. If Paul is writing to a local problem in Corinth, why was the letter to be read throughout Achaia? (2Co 1:1 )

2. What are the two benefits of suffering mentioned in 2Co 1:4 ; 2Co 1:9 ?

3. What did Paul suffer in Asia that almost killed him? (vv.8-10)

4. Why was Paul attacked for his change in travel plans? (1Co 16:1-8 versus 2Co 1:12-20 )

5. Why do we believe in a Trinity?




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Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press.
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