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2 CORINTHIANS 1

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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS4 NKJV NRSV TEV NJB
Salutation Greetings Salutation and Thanksgiving Salutation Address and Greetings
1:1-2 1:1-2 1:1a 1:1a 1:1-2
    1:1b 1:1b  
    1:2 1:2  
Paul’s Thanksgiving after Affliction Comfort in Suffering   Paul Gives Thanks to God Thanksgiving
1:3-7 1:3-7 1:3-7 1:3-7 1:3-7
  Delivered from Suffering      
1:8-11 1:8-11 1:8-11 1:8-11 1:8-11
The Postponement of Paul’s Visit Paul’s Sincerity Recent Relations with the Church The Change in Paul’s Plans Why Paul Changed His Plans
    (1:12-2:13) (1:12-2:4) (1:12-2:11)
1:12-14 1:12-14 1:12-14 1:12-14 1:12-14
  Sparing the Church      
1:15-22 1:15-24 1:15-22 1:15-22 1:15-22
1:23-2:4   1:23-2:4 1:23-2:4 1:23-2:4

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author’s intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author’s intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure,  Textual Criticism, and Glossary.

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

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.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

  1. First paragraph
  2. Second paragraph
  3. Third paragraph, etc.

CONTEXTUAL INSIGHTS

  1. 2 Corinthians was written about six to eighteen months after 1 Corinthians, following Paul’s visit in
    Macedonia with Titus, who reported the response of the church to Paul’s overtures (cf. 2 Cor. 2:12-13; 7:11-16).

  2. This is a very intense personal letter. Paul’s emotional state can even be observed in the grammar
    (i.e., lack of conjunctions and incomplete sentences).

  3. Paul was being viciously attacked by a minority within the church. The minority seems to be both
    from the local Corinthian congregation and an itinerant Jewish group. Their charges were:

    1. Paul had impure motives, 2 Cor. 1:12
    2. Paul was fickle, 2 Cor. 1:15ff
    3. Paul was weak, 2 Cor. 10:10
    4. Paul was physically ugly, 2 Cor. 10:10
    5. Paul was not a good orator, 2 Cor. 10:10; 11:16
    6. Paul preached for money 2 Cor. 11:7ff; 12:13ff
    7. Paul was not a true apostle, 2 Cor. 11:5,13; 12:4
    8. Paul was not an orthodox Jew, 2 Cor. 11:21ff
    9. they had direct revelation, but Paul did not, 2 Cor. 12:1ff

WORD AND PHRASE STUDY

÷2 CORINTHIANS 1:1

NASB (UPDATED) TEXT: 2 CORINTHIANS 1:1a
 1aPaul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

1:1a “Paul” Saul of Tarsus is first called Paul in Acts 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 13? 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 Acts 9:1-2 (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 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. 2 Cor. 11:5; 12:11; 15:10).

▣ “an apostle” This is a common Greek word for “send” (i.e., apostellō). 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. 2 Cor. 5:20).
  2. The Gospels often use this term of Jesus being sent by the Father (cf. Matt. 10:40; 15:24;
    Mark 9:37; Luke 9:48). In John the term takes on Messianic overtones (cf. John 4:34; 5:24,30,36,37,38;
    6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). It is used of Jesus
    sending believers (cf. John 17:18; 20:21).
  3. The NT used it for disciples.
    1. the original Twelve who were an inner circle of disciples (cf. Luke 6:13; Acts 1:21-22)
    2. a special group of Apostolic helpers and co-workers

      (1) Barnabas (cf. Acts 14:4,14)

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

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

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

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

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

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

    3. an ongoing gift in the church (cf. 1 Cor. 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;
    1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; 2 Tim. 1:1; Titus 1:1).

Special Topic: Send

▣ “Christ” This is the Greek equivalent of the Hebrew term messiah, 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).

Special Topic: Messiah

▣ “Jesus” The Hebrew name meant “YHWH saves” or “YHWH brings salvation.” This name was
revealed to his parents by an angel (cf. Matt. 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.

Special Topic: Names for Deity

▣ “by the will of God” This same introductory phrase is used in 1 Cor. 1:1; 2 Cor. 1:1;
Eph. 1:1; Col. 1:1 and 2 Tim. 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. Acts 9:1-22; 23:3-16; 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. 2 Tim. 3:16; 1 Cor. 2:9-13; 1 Thess. 2:13).

Special Topic: The Will of God

▣ “Timothy our brother” In 1 Cor. 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

÷2 CORINTHIANS 1:1

NASB (UPDATED) TEXT: 2 CORINTHIANS 1:1b
 1bTo the church of God which is at Corinth with all the saints who are throughout Achaia:

1:1b “church” This is the Greek term ekklēsia. It is from two words, “out of” and “called,” therefore,
the term implies the divinely called-out ones. The early church took this word from secular use (cf. Acts 19:32,39,41)
and because of the Septuagint’s use of this term for “congregation” of Israel (cf. Num. 16:3; 20:4). They used it for
themselves as a continuation of the OT people of God. They were the new Israel (cf. Rom. 2:28-29; Gal. 6:16;
1 Pet. 2:5,9; Rev. 1:6), the fulfillment of God’s worldwide mission (cf. Gen. 3:15; 12:3; Exod. 19:5:6).

Special Topic: Church (ekklēsia)

▣ “of God which is at Corinth” This phrase expresses two distinct senses about “the church.”

  1. It is a local body of born again, baptized believers. Most of the places in the NT that the word
    ekklēsia is used reflect this local sense.
  2. It is also the universal expression of the body of Christ. This is seen in Matt. 16:18 (i.e., the
    first of the rare usage of this term by Jesus, cf. Matt. 18:17 [twice]); Acts 9:31 uses the singular
    “church” for all the local congregations in Judea, Galilee, and Samaria; and finally the use of the
    term in Ephesians, which is a cyclical letter to the churches of Asia Minor
    (cf. 2 Cor. 1:22; 3:10,21; 5:23-32).

There is one large body of Christ made up of all believers (some now dead, some alive) and there
are local expressions of that universal body.

Special Topic: Corinth

▣ “with all the saints who are throughout Achaia” This greeting shows that the letter was for a
wider audience than one church (as all of Paul’s letters came to be). It may have functioned as a cyclical
letter to a whole region as did Galatians and Ephesians. However, it uniquely focuses on problems at Corinth.

▣ “saints” This means they have been declared holy by the work of Jesus through the agency of
the Spirit (cf. 2 Cor. 6:11). The VERB (hagiazō) is related to the word “holy”
(hagios) and “saints” (i.e., “holy ones” hagioi). It speaks of our separation to God for
service. Here it refers to our position in Him as 2 Cor. 1:3 does, but in other places in the NT believers
are to strive toward “holiness.” It is a position to be possessed. Paul encourages this factious, prideful
church by calling them “saints,” in spite of their failures and sins!

Special Topic: Saints

÷2 CORINTHIANS 1:2

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

1:2 “Grace to you and peace from God” The traditional opening of Hellenistic letters was “greetings”
(cf. Acts 23:26; James 1:1), not “grace.” Paul made a word play from “chairein” to “charis,”
which made it uniquely Christian (cf. 1 Thess. 1:1; Gal. 1:3). Some assert that “peace” reflects a Hebrew
term “shalom.” 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. 2 Cor. 1:3-7).

Special Topic: Grace, Mercy, and Peace in Paul

▣ “from God our Father” This puts the emphasis on intimate family interpersonal relationships
(cf. Matt. 6:9). In the OT God is the father of Israel (cf. Isa. 64:8; Hos. 1-3;11). 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.

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. 1 Thess. 1:1; 3:11; 2 Thess. 1:2,12; 2:16).

Special Topic: Fatherhood of God

▣ “and the Lord Jesus Christ” These terms are part of the fuller title “the Lord Jesus Christ”
(cf. 2 Cor. 1:2,3,7,8,9,10). These three (cf. 2 Cor. 1:2,3,7,8,9,10) 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. Matt. 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. Matt. 1:16, 25; 2:1; 3:13,15,16).
  3. “Lord” (used in 2 Cor. 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.

÷2 CORINTHIANS 1:3-7

NASB (UPDATED) TEXT: 2 CORINTHIANS 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.

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. Luke 1:68). In Mark 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; 9:5; 2 Cor. 1:3; 11:31; and Eph. 1:3.

▣ “the God” This prayer of praise, 2 Cor. 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. 2 Cor. 4:1; Rom. 9:15,
    which is a quote from Exod. 33:19)
  2. splanchna, which refers to the supposed physical location of compassion or mercy
    in the lower viscera (cf. Phil. 2:1; Col. 3:12)
  3. oiktirmos, to feel or express a sense of mercy or compassion at another’s condition
    (cf. 2 Cor. 1:3,4-6; 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. 2 Cor. 1:3)
  2. Father of glory Eph. 1:17 (cf. Acts 7:2; 1 Cor. 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. James 1:17)
  6. again and again in Paul’s writings, “the Father of our Lord Jesus Christ”

Special Topic: Characteristics of Israel’s God (NT)

1:4-11 “comfort” This term, paraklēsis, in its different forms, is used ten times in 2 Cor. 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, paraklētos,
is used of the Holy Spirit in John 14:16,26; 15:26; 16:7; and of Jesus in 1 John 2:1. In this context it is used of the Father.

The VERB form of parakaleō is used in several senses.

  1. the Septuagint
    1. exhort, Deut. 3:28
    2. comfort, Gen. 24:67; 37:35; Ps. 119:50 (in a Messianic sense; Isa. 40:1; 49:13; 51:3; 61:2)
    3. have compassion, Deut. 32:36; Jdgs. 2:18; Ps. 135:14
    4. console, Isa. 35:4
    5. call, Exod. 15:13
  2. Paul’s writings to Corinth
    1. exhort, 1 Cor. 1:10; 4:16; 14:30-31; 16:15-16; 2 Cor. 2:8; 5:20; 6:1; 8:4,6; 10:1
    2. comfort, cheer up, 2 Cor. 1:4,6; 2:7; 7:6,7,13; 13:11
    3. have compassion, console, 1 Cor. 4:13
    4. implore, entreat, request, 1 Cor. 16:12; 2 Cor. 9:5; 12:18

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, 2 Cor. 1:4
  2. to keep us from depending on ourselves, 2 Cor. 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. 2 Cor. 1:6) or emotional (cf. 2 Cor. 2:4; 11:28) trauma (cf. 2 Cor. 4:8; 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
  4. all believers

Only context can determine and sometimes it is ambiguous.

Special Topic: Tribulation

1:5 “the sufferings of Christ are ours in abundance” The Greek term pathēma is used here of
Christ’s sufferings (cf. Luke 22:15) and in 2 Cor. 1:6 and 7 of believers’ suffering. Paul uses a different
word for the mission team’s sufferings/afflictions (thlipsis) in 2 Cor. 1:4.

Paul mentions believers as co-sufferers with Christ several times (cf. 2 Cor. 4:10-11;
Rom. 8:17; Phil. 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. Acts 14:22; Rom. 5:3-4; 8:17;
Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24; 1 Thess. 3:3-4; 2 Tim. 3:12; Heb. 13:13; James 1:1-4; 1 Pet. 2:19-23;
3:14; 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!

Special Topic: A Suffering Messiah

▣ “abundance” Paul’s literary style in 2 Corinthians can be illustrated by his use of “abundance.”

  1. perissos, over and above (cf. 2 Cor. 2:7; 9:1)
  2. perissoterōs, more abundantly (cf. 2 Cor. 2:4; 7:13)
  3. perisseuō, over and above (cf. 2 Cor. 1:5; 3:9; 4:15; 8:2; 9:8)
  4. perisseauma, more than enough (cf. 2 Cor. 8:13,14)
  5. perisseia, superabundance (cf. 2 Cor. 8:2; 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 2 Cor. 2:7.

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. 2 Cor. 1:7).

Special Topic: Why Do Christians Suffer?

▣ “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, sosō, which means physical deliverance (cf. Matt. 9:22;
Mark 6:56; James 5:20).

There are several Greek manuscript variants connected to 2 Cor. 1:6-7. The most obvious reason
is that the word “comfort” (paraklēseōs) in 2 Cor. 1:6a is confused with the very same form i
n 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; 17:13; 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. 2 Cor. 1:7) and “patient endurance” (cf. Rom. 5:3-5; 8:25; 15:4-5; and 1 Thess. 1:3; 1 Tim. 6:11).

1:7 Paul’s hope for them was: As believers share persecutions as Jesus did, they also share God’s comfort as Jesus did.

NASB, REB   ”firmly grounded”
NKJV, Peshitta   ”steadfast”
NRSV   ”unshaken”
TEV   ”never shaken”
NJB   ”secure”

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

Special Topic: Guarantee

÷2 CORINTHIANS 1:8-11

NASB (UPDATED) TEXT: 2 CORINTHIANS 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.

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; 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 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 Acts 19:23-41
  2. “fighting wild beasts at Ephesus” of 1 Cor. 15:32
  3. an imprisonment, possibly with a death sentence (cf. 2 Cor. 1:9-10)
  4. some type of physical illness

Whatever it was, it was a life-or-death experience for Paul (cf. 2 Cor. 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” (huperbolē) see
Special Topic: Paul’s Use of Huper Compounds

 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 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 2 Cor. 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 2 Cor. 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. 2 Cor. 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. 1 Kgs. 17:17-22; 2 Kgs. 4:32-37)
  2. OT theological statements (cf. Deut. 32:39; 1 Sam. 2:6; 2 Kgs. 5:7)
  3. his discussion of resurrection in 1 Corinthians 15

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

  1. “the Father of mercies” (cf. 2 Cor. 1:3)
  2. “God of all comfort” (cf. 2 Cor. 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. 1 Cor. 15:19; 1 Tim. 5:5; 6:17).

Special Topic: Hope

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

Special Topic: Salvation (OT)

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”
Peshitta   ”from horrible deaths”

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 PLLURAL (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 2 Cor. 4:8-12; 6:3-10; 11:23-29. The
UBS4 gives the PLLURAL a “B” rating (almost certain).

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. James 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., prosōpon) Paul uses this term often
in 2 Corinthians (cf. 2 Cor. 2:10; 3:7 [twice],13,18; 4:6; 5:12; 8:24; 10:1,7; 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, 2 Cor. 1:11; 2:10; 4:6
  2. for the face of a person, 2 Cor. 3:7 (twice), 2 Cor. 13,18; 10:1,7; 11:20
  3. metaphor for before in the sense of “in front of” (i.e., position, not time), 2 Cor. 8:24
  4. metaphor for outward appearance (cf. NRSV), 2 Cor. 5:12

÷2 CORINTHIANS 1:12-14

NASB (UPDATED) TEXT: 2 CORINTHIANS 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.

1:12 “our proud confidence” These Greek terms kauchaomai, kauchēma, and kauchēsis
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. 1 Cor. 1:29; Eph. 2:9)
  2. believers should glory in the Lord (cf. 1 Cor. 1:31; 2 Cor. 10:17, which is an allusion to Jer. 9:23-24)

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

  1. appropriate
    1. in the hope of glory (cf. Rom. 4:2)
    2. in God through the Lord Jesus (cf. Rom. 5:11)
    3. in the cross of the Lord Jesus Christ (i.e., Paul’s main theme, cf. 1 Cor. 1:17-18; Gal. 6:14)
    4. Paul boasts in

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

      (2) his authority from Christ (cf. 2 Cor. 10:8,12)

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

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

      (5) his churches

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

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

    5. his confidence in God’s comfort and deliverance (cf. 2 Cor. 1:12)
  2. inappropriate
    1. in relation to Jewish heritage (cf. Rom. 2:17,23; 3:27; Gal. 6:13)
    2. some in the Corinthian church were boasting

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

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

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

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

▣ “the testimony of our conscience” Paul uses the term “conscience” often in the Corinthian letters
(cf. 1 Cor. 4:4; 8:7,10,12; 10:25,27,28,29; 2 Cor. 1:12; 4:2; 5:11). It refers to that moral inner sense of what
is appropriate or inappropriate (cf. Acts 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. 1 Cor. 4:4; 8:7; 1 Tim. 4:2), but it does
determine the boundaries of individual faith (cf. 1 Tim. 1:5,19). 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. 1 Tim. 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. 2 Cor. 1:13-14). God will judge humans in light of
their understanding, their conscience (cf. Rom. 2:15-16; 9:1; 13:5).

Paul’s motives and actions were severely criticized by a minority of false teachers at Corinth
(cf. chapters 10-13). 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” (haplotēti), 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 2 Cor. 11:3 (and the same term translated “liberality” in 2 Cor. 8:2; 9:11,13), but never in any
of his writings does he use hagiotēti.

▣ “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 949, cf. Deut. 15:9-10)
  2. good eye (generous, BDB 373 III, cf. Pro. 22:9)

Jesus followed this usage (cf. Matt. 6:22-23; 20:15). Paul used this term in two senses.

  1. “simplicity, sincerity, purity” (i.e., no hidden agendas or false pretenses, cf. 2 Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22)
  2. “liberality” (cf. Rom. 12:8; 2 Cor. 8:2; 9:11,13)

▣ “not in fleshly wisdom” Paul discusses worldly wisdom extensively in 1 Corinthians (cf. 1 Cor. 1:18-31; 2:1-16;
and 3:18-23 and sarcastically in 2 Cor. 4:10; 6:5 and possibly 10:15). Paul uses similar phrases referring to human wisdom
in 1 Cor. 1:17; 2:4,13-14. 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.

Special Topic: Flesh (sarx)

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 2 Cor. 1:14. If “end” it would parallel “the day of our Lord Jesus” at the last of 2 Cor. 1:14.

Special Topic: End or Full (telos)

▣ “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. 1 Cor. 1:8; 5:5; Phil. 1:6,10;
2:16; 1 Thess. 5:2; 2 Thess 2:2).

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 Amos 2:16.

Special Topic: The Day of the Lord

÷2 CORINTHIANS 1:15-22

NASB (UPDATED) TEXT: 2 CORINTHIANS 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.

1:15 “In this confidence” See full note at 2 Cor. 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 1 Cor. 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. 2 Cor. 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., אi2, B, L, P). The
UBS4 Greek text gives charin a “B” (almost certain) rating. In context (i.e., 2 Cor. 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).

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. 1 Cor. 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.

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

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

For “flesh” see
Special Topic: Flesh (sarx).

1:18 “God is faithful” Faithful is placed first for emphasis. In Paul’s writings this becomes a descriptive
title for God (cf. 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3). In the OT faith is usually understood as
faithfulness. This is the crucial characteristic of God (cf. Deut. 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. 2 Cor. 1:12,15,20)!

Special Topic: Characteristics
of Israel’s God (OT)

Special Topic: Believe, Trust, Faith
and Faithfulness (OT)

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.

Special Topic: Son of God

▣ “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 Acts 15:22 where he is called a chief man among the brethren of the Jerusalem Church.
  2. He was also a prophet (cf. Acts 15:32).
  3. He was a Roman citizen like Paul (cf. Acts 16:37).
  4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Acts 15:22,30-35).
  5. Paul mentions him in 2 Cor. 1:19 as a fellow gospel preacher.
  6. Later he is identified with Peter in writing 1 Peter. (cf. 1 Pet. 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).

1:19-20 “but is yes in Him” Verses 19 and 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. 2 Cor. 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)
  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!

1:20 “Amen” See fuller note at 1 Cor. 14:16c.

Special Topic: Amen

▣ “glory” See Special Topic: Glory (NT)

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, 2 Cor. 1:21 (cf. 1 Cor. 1:8). This is a PRESENT ACTIVE PARTICIPLE
    which points toward a continuing action. It means to confirm, establish, make constant,
    unwavering (cf. 2 Cor. 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, 2 Cor. 1:21 (cf. 1 John 2:20,27). 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

    1. prophets, cf. 1 Kgs. 19:16 and possibly parallelism of 1 Chr. 16:22; Ps 105:15
    2. priests, cf. Exod. 40:15; Lev. 4:3; Ps. 105:15
    3. kings, cf. 1 Sam. 9:16; Ps. 2:2; 18:50; 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, 2 Cor. 1:22 (cf. John 3:33; 6:27; Rom. 4:11; 15:28; 1 Cor. 9:2; Eph. 1:13; 4:30;
    2 Tim. 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, 2 Cor. 1:22 (cf. 2 Cor. 5:5; Rom. 8:9-16,23,26-27;
    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 2 Cor. 1:15,19-20. 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. Although the
term “Trinity” does not appear in the Bible, the concept is recurrent (cf. 1 Cor. 12:4-6; 2 Cor. 13:14).
Christianity is a monotheistic faith (cf. Deut 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 1 Cor. 2:10.

Special Topic: Assurance

Special Topic: The Trinity

1:22 “sealed us” See
Special Topic: Seal.

▣ “hearts” See
Special Topic: Heart

▣ “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 2 Cor. 5:5.

÷2 CORINTHIANS 1:23-24

NASB (UPDATED) TEXT: 2 CORINTHIANS 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.

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. 2 Cor. 11:11,31; Rom. 1:9; Gal. 1:20; Phil. 1:8; 1 Thess. 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.

1:24 “Not that we lord it over your faith” Here we see the balance between Paul as an authoritative
Apostle, 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 1 Cor. 15:1
(cf. Rom. 5:2; 11:20). This may have an OT background (cf. Ps. 76:7; 130:3; Nah. 1:6; Mal. 3:2). 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”).

Special Topic: Stand (histēmi)

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? (2 Cor. 1:1)
  2. What are the two benefits of suffering mentioned in 2 Cor. 1:4 and 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? (1 Cor. 16:1-8 versus 2 Cor. 1:12-20)
  5. Why do we believe in a Trinity?

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