The MacArthur Study Bible, NKJV, page 590
1:19 The firmness of Paul’s statement, and his use of Jesus’ full title, indicates that the person and work of Christ were under attack from the false teachers at Corinth. The proof of his truthfulness with them was the truthful gospel which he faithfully preached. Silvanus. The Lat. name for Silas, Paul’s companion on his second missionary journey (Acts 16–18) and fellow preacher at Corinth (see note on Acts 15:22). Timothy. See note on v. 1.
1:20 in Him are Yes. All God’s OT and NT promises of peace, joy, love, goodness, forgiveness, salvation, sanctification, fellowship, hope, glorification, and heaven are made possible and fulfilled in Jesus Christ (cf. Luke 24:44). Amen. The Heb. word of affirmation (cf. Matt. 5:18; John 3:3; Rom. 1:25). Paul reminded them that they had said a collective “yes” to the truth of his preaching and teaching.
1:21 He who establishes us. Christ’s saving work of grace stabilizes believers and places them on a firm foundation in Him (cf. Rom. 16:25; 1 Cor. 15:58; 1 Pet. 5:10).
1:21, 22 Christ…God…Spirit. A clear reference to the 3 members of the Trinity. The authenticity of Paul’s spiritual life and that of every genuine believer is verified by these 4 divine works (“establishes us,” “anointed us,” “sealed us,” “given us the Spirit”) accomplished in their lives. For the critics to attack Paul’s authenticity was equal to tearing down God’s work as well as the church’s unity.
1:21 anointed. This word is borrowed from a commissioning service that would symbolically set apart kings, prophets, priests, and special servants. The Holy Spirit sets apart believers and empowers them for the service of gospel proclamation and ministry (cf. Acts 1:8; 1 John 2:20, 27).
1:22 sealed us. Refers to the ancient practice of placing soft wax on a document and imprinting the wax with a stamp that indicated authorship or ownership, authenticity, and protection. The Holy Spirit attaches all these meanings to His act of spiritually sealing believers (see notes on Eph. 1:13; cf. Hag. 2:23; Eph. 4:30). guarantee. A pledge or down payment. The Spirit is the down payment on the believer’s eternal inheritance (see note on Eph. 1:13, 14; cf. 2 Pet. 1:4, 11).
1:23 God as witness. See note on v. 18. to spare you. Paul finally explained why he said he was coming, but did not. He did not come earlier because he wanted them to have time to repent of and correct their sinful behavior (see Introduction to 1 Corinthians: Background and Setting; see note on 1 Cor. 4:21). He waited instead for a report from Titus before taking further action (see chap. 7), hoping he would not have to come again, as he had earlier, to face their rebellion.
1:24 Not that we have dominion over your faith. Paul did not want to lord it over the Corinthians when he ministered and worked among them (see notes on 1 Pet. 5:2, 3).
2 Corinthians 2
2:1 come again…in sorrow. Paul, who had already had a painful confrontation at Corinth (see Introduction: Background and Setting), was not eager to have another one (see note on 1:23).
2:2 Although Paul was sensitive to the Corinthians’ pain and sadness from the past confrontation, because of his commitment to purity he would confront them again if necessary. “The one who is made sorrowful” refers to one convicted by his sin. In particular, there was apparently on Paul’s last visit, a man in the church who confronted him with the accusations taken from the false teachers. The church had not dealt with that man in Paul’s defense, and Paul was deeply grieved over that lack of loyalty. The only thing that would bring Paul joy would be repentance from such a one and any who agreed with him, and Paul had been waiting for it.
2:3 I wrote this very thing. Paul’s reason for writing was that those in sin would repent—then there could be mutual joy when the apostle came.
2:4 Paul again wanted them to know that his motive in dealing with them in the severe letter (see Introduction: Background and Setting) and 1 Corinthians (see Introduction to 1 Corinthians: Background and Setting) was not harsh but loving.
2:5–11 This passage is one of the best texts in all of Scripture on the godly motivation and rationale for forgiveness.
2:5 if anyone has caused grief. The Gr. construction of this clause assumes the condition to be true—Paul is acknowledging the reality of the offense and its ongoing effect, not on him, but on the church. With this deflection of any personal vengeance, he sought to soften the charge against the penitent offender and allow the church to deal with the man and those who were with him objectively, apart from Paul’s personal anguish or offense.
2:6 punishment…inflicted by the majority. This indicates that the church in Corinth had followed the biblical process in disciplining the sinning man (cf. Matt. 18:15–20; 1 Cor. 5:4–13; 2 Thess. 3:6, 14). The Gr. word for “punishment,” used frequently in secular writings but only here in the NT, denoted an official legal penalty or commercial sanction that was enacted against an individual or group (city, nation). is sufficient. The process of discipline and punishment was enough; now it was time to show mercy because the man had repented (cf. Matt. 18:18, 23–35; Gal. 6:1, 2; Eph. 4:32; Col. 3:13; Heb. 12:11).
2:7 to forgive. It was time to grant forgiveness so the man’s joy would be restored (cf. Ps. 51:12, 14; Is. 42:2, 3). Paul knew there was—and is—no place in the church for man-made limits on God’s grace, mercy, and forgiveness toward repentant sinners. Such restrictions could only rob the fellowship of the joy of unity (cf. Matt. 18:34, 35; Mark 11:25, 26).
2:10 in the presence of Christ. Paul was constantly aware that his entire life was lived in the sight of God, who knew everything he thought, did, and said (cf. v. 17; 4:2; 2 Tim. 4:1).
2:11 devices. The devil wants to produce sin and animosity that will destroy church unity. He uses every possible approach to accomplish this—from legalism to libertinism, intolerance to excessive tolerance (cf. 11:13, 14; Eph. 4:14; 6:11, 12; 1 Pet. 5:8). Paul used a different word (but with similar meaning) for “devices” (wiles) in Eph. 6:11. It, along with the words for “take advantage” and “ignorant,” strongly implies that Satan targets the believer’s mind, but God has provided protection by unmasking Satan’s schemes in Scripture, along with providing the counteracting truth.
2:12 when I came to Troas. “Troas” was a seaport city N of Ephesus in the western Asia Minor province of Mysia (cf. Acts 16:7). The riots in Ephesus probably caused Paul to leave for Troas, but his main reason for going was to meet Titus, returning from Corinth after delivering “the severe letter” (v. 4), and to hear how the Corinthians had responded to that letter (see Introduction: Background and Setting). a door was opened to me. God sovereignly provided a great evangelistic opportunity for Paul, which may have led to the planting of the church in Troas (cf. Acts 20:5–12). Because of the success of his preaching, Paul was assured that this opportunity was from God (cf. 1 Cor. 16:8, 9).
2:13 I had no rest in my spirit. Paul’s concern for the problems in the Corinthian church and how its members were responding to both those problems and his instructions caused Paul debilitating restlessness and anxiety (cf. 7:5, 6). These concerns became so heavy and distracting that he was unable to give full attention to his ministry. Titus. One of Paul’s most important Gentile converts and closest associates in ministry (see notes on v. 12; Gal. 2:1; see Introduction to Titus: Background and Setting). taking my leave of them. Because of his troubled heart and mind and his anxiety to see Titus, Paul turned his back on the open door in Troas. Macedonia. A province that bordered the NW shore of the Aegean Sea, N of Achaia (see Introduction to 1 Thessalonians: Background and Setting; see note on Acts 16:9). Paul headed there in hopes of intersecting with Titus, whom he knew would have to pass through there on his journey back from Corinth.
2:14 Now thanks be to God. Paul made an abrupt transition from his narrative and looked above and beyond his troubles to praise and thank God. By turning from the difficulties of ministry and focusing on the privileges of his position in Christ, Paul regained his joyful perspective. He picked the narrative back up in 7:5. leads us in triumph in Christ. Paul drew from the imagery of the official and exalted Roman ceremony called the Triumph, in which a victorious general was honored with a festive, ceremonial parade through the streets of Rome. First, Paul gave thanks for being led by a sovereign God at all times (cf. 1 Tim. 1:17); and second, for the promised victory in Jesus Christ (cf. Matt. 16:18; Rom. 8:37; Rev. 6:2). diffuses the fragrance of His knowledge. Paul was also grateful for the privilege of being used as an influence for Christ (cf. Rom. 10:14, 15) wherever he went. The imagery comes from the strong, sweet smell of incense from censers in the Triumph parade, which, along with the fragrance of crushed flowers strewn under horses’ hooves, produced a powerful aroma that filled the city. By analogy, every believer is transformed and called by the Lord to be an influence for His gospel throughout the world.
2:15 to God the fragrance of Christ. Paul was further thankful for the privilege of pleasing God. Continuing his analogy, Paul pictured God as the emperor at the end of the Triumph who also smells the pervasive fragrance and is pleased with the victorious efforts it represents. Wherever God’s servant is faithful and is an influence for the gospel, God is pleased (cf. 5:9; Matt. 25:21).
2:16 the aroma of death…life. Paul used the style of Heb. superlatives to emphasize the twofold effect of gospel preaching. To some, the message brings eternal life and ultimate glorification. To others, it is a stumbling stone of offense that brings eternal death (cf. 1 Pet. 2:6–8). sufficient for these things. No one in his own strength is adequate or competent to serve God in the ways and with the power that Paul has been describing (cf. 3:5; 1 Cor. 15:10; Gal. 2:20; Eph. 1:19; 3:20; Phil. 2:13; Col. 1:29).
2:17 not, as so many. Or, “not as the majority.” This specifically refers to the false teachers in Corinth and to the many other teachers and philosophers of that day who operated by human wisdom (cf. 1 Cor. 1:19, 20). peddling. From a Gr. verb that means “to corrupt,” this word came to refer to corrupt hucksters, or con men who by their cleverness and deception were able to sell as genuine an inferior product that was only a cheap imitation. The false teachers in the church were coming with clever, deceptive rhetoric to offer a degraded, adulterated message that mixed paganism and Jewish tradition. They were dishonest men seeking personal profit and prestige at the expense of gospel truth and people’s souls. in the sight of God. See note on v. 10.
2 Corinthians 3
3:1–6 The false teachers in Corinth constantly attacked Paul’s competency as a minister of the gospel; these verses form his defense.
3:1 Because Paul did not want to allow the false teachers to accuse him of being proud, he began his defense by posing two questions rather than making any overt claims. Do we begin again to commend ourselves? The Gr. word for “commend” means “to introduce.” Thus Paul was asking the Corinthians if he needed to reintroduce himself, as if they had never met, and prove himself once more. The form of the question demanded a negative answer. letters of commendation. The false teachers also accused Paul of not possessing the appropriate documents to prove his legitimacy. Such letters were often used to introduce and authenticate someone to the first-century churches (cf. 1 Cor. 16:3, 10, 11). The false teachers undoubtedly arrived in Corinth with such letters, which they may have forged (cf. Acts 15:1, 5) or obtained under false pretenses from prominent members of the Jerusalem church. Paul’s point was that he did not need secondhand testimony when the Corinthians had firsthand proof of his sincere and godly character, as well as the truth of his message that regenerated them.
3:2 written in our hearts. An affirmation of Paul’s affection for the believers in Corinth—he held them close to his heart (cf. 12:15). known and read by all men. The transformed lives of the Corinthians were Paul’s most eloquent testimonial, better than any secondhand letter. Their changed lives were like an open letter that could be seen and read by all men as a testimony to Paul’s faithfulness and the truth of his message.
3:3 epistle of Christ. The false teachers did not have a letter of commendation signed by Christ, but Paul had the Corinthian believers’ changed lives as proof that Christ had transformed them. written not with ink. Paul’s letter was no human document written with ink that can fade. It was a living one. Spirit of the living God. Paul’s letter was alive, written by Christ’s divine, supernatural power through the transforming work of the Holy Spirit (cf. 1 Cor. 2:4, 5; 1 Thess. 1:5). tablets of stone. A reference to the Ten Commandments (see notes on Ex. 24:12; 25:16). tablets of flesh…of the heart. More than just writing His law on stone, God was writing His law on the hearts of those people He transformed (cf. Jer. 31:33; 32:38, 39; Ezek. 11:19; 36:26, 27). The false teachers claimed external adherence to the Mosaic law as the basis of salvation, but the transformed lives of the Corinthians proved that salvation was an internal change wrought by God in the heart.
3:4 such trust. The Gr. word for “trust” can mean “to win.” Paul was confident in his ministry, and that confidence resulted in his ability to stay the course and continue moving toward the goal (cf. Acts 4:13, 29).
3:5 sufficient. See note on 2:16. to think of anything. The Gr. word for “think” can also mean “to consider” or “to reason.” Paul disdained his own ability to reason, judge, or assess truth. Left to his own abilities, he was useless. He was dependent on divine revelation and the Holy Spirit’s power. our sufficiency is from God. Only God can make a person adequate to do His work, and Paul realized that truth (see note on 2:16; cf. 9:8, 10; 2 Thess. 2:13).
3:6 new covenant. The covenant that provides forgiveness of sins through the death of Christ (see notes on Jer. 31:31–34; Matt. 26:28; Heb. 8:7–12). the letter. A shallow, external conformity to the law that missed its most basic requirement of absolutely holy and perfect love for God and man (Matt. 22:34–40) and distorted its true intention, which was to make a person recognize his sinfulness (cf. Rom. 2:27–29). the Spirit. The Holy Spirit. the letter kills, but the Spirit gives life. The letter kills in two ways: 1) it results in a living death. Before Paul was converted, he thought he was saved by keeping the law, but all it did was kill his peace, joy, and hope; and 2) it results in spiritual death. His inability to truly keep the law sentenced him to an eternal death (see notes on Rom. 7:9–11; cf. Rom. 5:12; Gal. 3:10). Only Jesus Christ through the agency of the Holy Spirit can produce eternal life in one who believes.
3:7–18 A true minister of God preaches the New Covenant, thus Paul featured the glory of the New Covenant in these verses.
3:7 the ministry of death. The law is a killer (v. 6) in the sense that it brings knowledge of sin. It acts as a ministry of death because no one can satisfy the demands of the law on his own and is therefore condemned (cf. Gal. 3:22; see notes on Rom. 7:1–13; 8:4; Gal. 3:10–13; 3:19—4:5). was glorious. When God gave Moses the law, His glory appeared on the mountain (Ex. 19:10–25; 20:18–26). Paul was not depreciating the law; he was acknowledging that it was glorious because it reflected God’s nature, will, and character (see notes on Ex. 33:18–34:7). could not look steadily at the face of Moses. The Israelites could not look intently or stare at Moses’ face for too long because the reflective glory of God was too bright for them. It was similar to staring into the sun (see notes on Ex. 34:29–35). the glory of his countenance. When God manifested Himself, He did so by reducing His attributes to visible light. That’s how God manifested Himself to Moses (Ex. 34:29), whose face in turn reflected the glory of God to the people (cf. the Transfiguration of Jesus in Matt. 17:1–8; 2 Pet. 1:16–18; and His second coming in Matt. 24:29, 30; 25:31).
3:8, 9 ministry of the Spirit…exceeds much more in glory. The “ministry of the Spirit” is Paul’s descriptive term for the New Covenant (see notes on Jer. 31:31–34; Matt. 26:28; 1 Cor. 11:25; Heb. 8:8, 13; 9:15; 12:24). Paul is arguing that if such glory attended the giving of the law under the ministry that brought death, how much more glorious will be the ministry of the Spirit in the New Covenant which brings righteousness. The law pointed to the superior New Covenant and thus a glory that must also be superior.
3:9 ministry of condemnation. Another name for the ministry of death (see note on v. 7). ministry of righteousness. The New Covenant. The emphasis here is on the righteousness it provides (cf. Rom. 3:21, 22; Phil. 3:9).
3:11 what is passing away. The law had a fading glory (cf. v. 7). It was not the final solution or the last word on the plight of sinners. what remains. The New Covenant is “what” remains because it is the consummation of God’s plan of salvation. It has permanent glory.
3:12 such hope. The belief that all the promises of the New Covenant will occur. It is hope in total and complete forgiveness of sins for those who believe the gospel (cf. Rom. 8:24, 25; Gal. 5:5; Eph. 1:18; 1 Pet. 1:3, 13, 21). boldness of speech. The Gr. word for “boldness” means “courageously.” Because of his confidence, Paul preached the New Covenant fearlessly, without any hesitation or timidity.
3:13 Moses, who put a veil over his face. This physical action pictured the fact that Moses did not have the confidence or boldness of Paul because the Old Covenant was veiled. It was shadowy. It was made up of types, pictures, symbols, and mystery. Moses communicated the glory of the Old Covenant with a certain obscurity (cf. 1 Pet. 1:10, 11).
3:14, 15 the same veil remains…a veil lies on their heart. The “veil” here represents unbelief. Those Israelites did not grasp the glory of the Old Covenant because of their unbelief. As a result, the meaning of the Old Covenant was obscure to them (cf. Heb. 3:8, 15; 4:7). Paul’s point was that just as the Old Covenant was obscure to the people of Moses’ day, it was still obscure to those who trusted in it as a means of salvation in Paul’s day. The veil of ignorance obscures the meaning of the Old Covenant to the hardened heart (cf. John 5:38).
3:14 the veil is taken away in Christ. Without Christ the OT is unintelligible. But when a person comes to Christ, the veil is lifted and his spiritual perception is no longer impaired (Is. 25:6–8). With the veil removed, believers are able to see the glory of God revealed in Christ (John 1:14). They understand that the law was never given to save them, but to lead them to the One who would.
