2 Corinthians 1-7

New American Bible (Revised Edition)

Footnotes

1. 1:1–11 The opening follows the usual Pauline form, except that the thanksgiving takes the form of a doxology or glorification of God (2 Cor 1:3). This introduces a meditation on the experience of suffering and encouragement shared by Paul and the Corinthians (2 Cor 1:4–7), drawn, at least in part, from Paul’s reflections on a recent affliction (2 Cor 1:8–10). The section ends with a modified and delayed allusion to thanksgiving (2 Cor 1:11).
2. 1:3 God of all encouragement: Paul expands a standard Jewish blessing so as to state the theme of the paragraph. The theme of “encouragement” or “consolation” (paraklēsis) occurs ten times in this opening, against a background formed by multiple references to “affliction” and “suffering.”
3. 1:5 Through Christ: the Father of compassion is the Father of our Lord Jesus (2 Cor 1:3); Paul’s sufferings and encouragement (or “consolation”) are experienced in union with Christ. Cf. Lk 2:25: the “consolation of Israel” is Jesus himself.
4. 1:7 You also share in the encouragement: the eschatological reversal of affliction and encouragement that Christians expect (cf. Mt 5:4; Lk 6:24) permits some present experience of reversal in the Corinthians’ case, as in Paul’s.
5. 1:8 Asia: a Roman province in western Asia Minor, the capital of which was Ephesus.
6. 1:9–10 The sentence of death: it is unclear whether Paul is alluding to a physical illness or to an external threat to life. The result of the situation was to produce an attitude of faith in God alone. God who raises the dead: rescue is the constant pattern of God’s activity; his final act of encouragement is the resurrection.
7. 1:12–2:13 The autobiographical remarks about the crisis in Asia Minor lead into consideration of a crisis that has arisen between Paul and the Corinthians. Paul will return to this question, after a long digression, in 2 Cor 7:5–16. Both of these sections deal with travel plans Paul had made, changes in the plans, alternative measures adopted, a breach that opened between him and the community, and finally a reconciliation between them.
8. 1:12–14 Since Paul’s own conduct will be under discussion here, he prefaces the section with a statement about his habitual behavior and attitude toward the community. He protests his openness, single-mindedness, and conformity to God’s grace; he hopes that his relationship with them will be marked by mutual understanding and pride, which will constantly increase until it reaches its climax at the judgment. Two references to boasting frame this paragraph (2 Cor 1:12, 14), the first appearances of a theme that will be important in the letter, especially in 2 Cor 10–13; the term is used in a positive sense here (cf. note on 1 Cor 1:29–31).
9. 1:15 I formerly intended to come: this plan reads like a revision of the one mentioned in 1 Cor 16:5. Not until 2 Cor 1:23–2:1 will Paul tell us something his original readers already knew, that he has canceled one or the other of these projected visits.
10. 1:17 Did I act lightly?: the subsequent change of plans casts suspicion on the original intention, creating the impression that Paul is vacillating and inconsistent or that human considerations keep dictating shifts in his goals and projects (cf. the counterclaim of 2 Cor 1:12). “Yes, yes” and “no, no”: stating something and denying it in the same or the next breath; being of two minds at once, or from one moment to the next.
11. 1:18–22 As God is faithful: unable to deny the change in plans, Paul nonetheless asserts the firmness of the original plan and claims a profound constancy in his life and work. He grounds his defense in God himself, who is firm and reliable; this quality can also be predicated in various ways of those who are associated with him. Christ, Paul, and the Corinthians all participate in analogous ways in the constancy of God. A number of the terms here, which appear related only conceptually in Greek or English, would be variations of the same root, ’mn, in a Semitic language, and thus naturally associated in a Semitic mind, such as Paul’s. These include the words yes (2 Cor 1:17–20), faithful (2 Cor 1:18), Amen (2 Cor 1:20), gives us security (2 Cor 1:21), faith, stand firm (2 Cor 1:24).
12. 1:21–22 The commercial terms gives us security, seal, first installment are here used analogously to refer to the process of initiation into the Christian life, perhaps specifically to baptism. The passage is clearly trinitarian. The Spirit is the first installment or “down payment” of the full messianic benefits that God guarantees to Christians. Cf. Eph 1:13–14.
13. 1:23–24 I have not yet gone to Corinth: some suppose that Paul received word of some affair in Corinth, which he decided to regulate by letter even before the first of his projected visits (cf. 2 Cor 1:16). Others conjecture that he did pay the first visit, was offended there (cf. 2 Cor 2:5), returned to Ephesus, and sent a letter (2 Cor 2:3–9) in place of the second visit. The expressions to spare you (2 Cor 1:23) and work together for your joy (2 Cor 1:24) introduce the major themes of the next two paragraphs, which are remarkable for insistent repetition of key words and ideas. These form two clusters of terms in the English translation: (1) cheer, rejoice, encourage, joy; (2) pain, affliction, anguish. These clusters reappear when Paul resumes treatment of this subject in 2 Cor 7:5–16.
14. 2:3–4 I wrote as I did: we learn for the first time about the sending of a letter in place of the proposed visit. Paul mentions the letter in passing, but emphasizes his motivation in sending it: to avoid being saddened by them (cf. 1 Cor 2:1), and to help them realize the depth of his love. Another motive will be added in 2 Cor 7:12—to bring to light their own concern for him. With many tears: it has been suggested that we may have all or part of this “tearful letter” somewhere in the Corinthian correspondence, either in 1 Cor 5 (the case of the incestuous man), or in 1 Corinthians as a whole, or in 2 Cor 2:10–13. None of these hypotheses is entirely convincing. See note on 2 Cor 13:1.
15. 2:5–11 The nature of the pain (2 Cor 2:5) is unclear, though some believe an individual at Corinth rejected Paul’s authority, thereby scandalizing many in the community. In any case, action has been taken, and Paul judges the measures adequate to right the situation (2 Cor 2:6). The follow-up directives he now gives are entirely positive: forgive, encourage, love. Overwhelmed (2 Cor 2:7): a vivid metaphor (literally “swallowed”) that Paul employs positively at 2 Cor 5:4 and in 1 Cor 15:54 (2 Cor 2:7). It is often used to describe satanic activity (cf. 1 Pt 5:8); note the reference to Satan here in 2 Cor 2:11.
16. 2:12–13 I had no relief: Paul does not explain the reason for his anxiety until he resumes the thread of his narrative at 2 Cor 7:5: he was waiting to hear how the Corinthians would respond to his letter. Since 2 Cor 7:5–16 describes their response in entirely positive terms, we never learn in detail why he found it necessary to defend and justify his change of plans, as in 2 Cor 1:15–24. Was this portion of the letter written before the arrival of Titus with his good news (2 Cor 7:6–7)?
17. 2:13 Macedonia: a Roman province in northern Greece.
18. 2:14–7:4 This section constitutes a digression within the narrative of the crisis and its resolution (2 Cor 1:12–2:13 and 2 Cor 7:5–16). The main component (2 Cor 2:14–6:10) treats the nature of Paul’s ministry and his qualifications for it; this material bears some similarity to the defense of his ministry in chaps. 10–13, but it may well come from a period close to the crisis. This is followed by a supplementary block of material quite different in character and tone (2 Cor 6:14–7:1). These materials may have been brought together into their present position during final editing of the letter; appeals to the Corinthians link them to one another (2 Cor 6:11–13) and lead back to the interrupted narrative (2 Cor 7:2–4).
19. 2:14–6:10 The question of Paul’s adequacy (2 Cor 2:16; cf. 2 Cor 3:5) and his credentials (2 Cor 3:1–2) has been raised. Paul responds by an extended treatment of the nature of his ministry. It is a ministry of glory (2 Cor 3:7–4:6), of life (2 Cor 4:7–5:10), of reconciliation (2 Cor 5:11–6:10).
20. 2:14–16a The initial statement plunges us abruptly into another train of thought. Paul describes his personal existence and his function as a preacher in two powerful images (2 Cor 2:14) that constitute a prelude to the development to follow.
21. 2:14a Leads us in triumph in Christ: this metaphor of a festive parade in honor of a conquering military hero can suggest either a positive sharing in Christ’s triumph or an experience of defeat, being led in captivity and submission (cf. 2 Cor 4:8–11; 1 Cor 4:9). Paul is probably aware of the ambiguity, as he is in the case of the next metaphor.
22. 2:14b–16a The odor of the knowledge of him: incense was commonly used in triumphal processions. The metaphor suggests the gradual diffusion of the knowledge of God through the apostolic preaching. The aroma of Christ: the image shifts from the fragrance Paul diffuses to the aroma that he is. Paul is probably thinking of the “sweet odor” of the sacrifices in the Old Testament (e.g., Gn 8:21; Ex 29:18) and perhaps of the metaphor of wisdom as a sweet odor (Sir 24:15). Death…life: the aroma of Christ that comes to them through Paul is perceived differently by various classes of people. To some his preaching and his life (cf. 1 Cor 1:17–2:6) are perceived as death, and the effect is death for them; others perceive him, despite appearances, as life, and the effect is life for them. This fragrance thus produces a separation and a judgment (cf. the function of the “light” in John’s gospel).
23. 2:16b–17 Qualified: Paul may be echoing either the self-satisfied claims of other preachers or their charges about Paul’s deficiencies. No one is really qualified, but the apostle contrasts himself with those who dilute or falsify the preaching for personal advantage and insists on his totally good conscience: his ministry is from God, and he has exercised it with fidelity and integrity (cf. 2 Cor 3:5–6).
24. 3:1 Paul seems to allude to certain preachers who pride themselves on their written credentials. Presumably they reproach him for not possessing similar credentials and compel him to spell out his own qualifications (2 Cor 4:2; 5:12; 6:4). The Corinthians themselves should have performed this function for Paul (2 Cor 5:12; cf. 2 Cor 12:11). Since he is forced to find something that can recommend him, he points to them: their very existence constitutes his letter of recommendation (2 Cor 3:1–2). Others who engage in self-commendation will also be mentioned in 2 Cor 10:12–18.
25. 3:2–3 Mention of “letters of recommendation” generates a series of metaphors in which Paul plays on the word “letter”: (1) the community is Paul’s letter of recommendation (2 Cor 3:2a); (2) they are a letter engraved on his affections for all to see and read (2 Cor 3:2b); (3) they are a letter from Christ that Paul merely delivers (2 Cor 3:3a); (4) they are a letter written by the Spirit on the tablets of human hearts (2 Cor 3:3b). One image dissolves into another.
26. 3:3 This verse contrasts Paul’s letter with those written…in ink (like the credentials of other preachers) and those written…on tablets of stone (like the law of Moses). These contrasts suggest that the other preachers may have claimed special relationship with Moses. If they were Judaizers zealous for the Mosaic law, that would explain the detailed contrast between the old and the new covenants (2 Cor 3:6; 4:7–6:10). If they were charismatics who claimed Moses as their model, that would explain the extended treatment of Moses himself and his glory (2 Cor 3:7–4:6). Hearts of flesh: cf. Ezekiel’s contrast between the heart of flesh that the Spirit gives and the heart of stone that it replaces (Ez 36:26); the context is covenant renewal and purification that makes observance of the law possible.
27. 3:4–6 These verses resume 2 Cor 2:1–3:3. Paul’s confidence (2 Cor 3:4) is grounded in his sense of God-given mission (2 Cor 2:17), the specifics of which are described in 2 Cor 3:1–3. 2 Cor 3:5–6 return to the question of his qualifications (2 Cor 2:16), attributing them entirely to God. 2 Cor 3:6 further spells out the situation described in 2 Cor 3:3b and “names” it: Paul is living within a new covenant, characterized by the Spirit, which gives life. The usage of a new covenant is derived from Jer 31:31–33 a passage that also speaks of writing on the heart; cf. 2 Cor 3:2.
28. 3:6 This verse serves as a topic sentence for 2 Cor 3:7–6:10. For the contrast between letter and spirit, cf. Rom 2:29; 7:5–6.
29. 3:7–4:6 Paul now develops the contrast enunciated in 2 Cor 3:6b in terms of the relative glory of the two covenants, insisting on the greater glory of the new. His polemic seems directed against individuals who appeal to the glorious Moses and fail to perceive any comparable glory either in Paul’s life as an apostle or in the gospel he preaches. He asserts in response that Christians have a glory of their own that far surpasses that of Moses.
30. 3:7 The ministry of death: from his very first words, Paul describes the Mosaic covenant and ministry from the viewpoint of their limitations. They lead to death rather than life (2 Cor 3:6–7; cf. 2 Cor 4:7–5:10), to condemnation rather than reconciliation (2 Cor 3:9; cf. 2 Cor 5:11–6:10). Was so glorious: the basic text to which Paul alludes is Ex 34:29–35 to which his opponents have undoubtedly laid claim. Going to fade: Paul concedes the glory of Moses’ covenant and ministry, but grants them only temporary significance.
31. 3:8–11 How much more: the argument “from the less to the greater” is repeated three times (2 Cor 3:8, 9, 11). 2 Cor 3:10 expresses another point of view: the difference in glory is so great that only the new covenant and ministry can properly be called “glorious” at all.
32. 3:12 Such hope: the glory is not yet an object of experience, but that does not lessen Paul’s confidence. Boldly: the term parrēsia expresses outspoken declaration of Christian conviction (cf. 2 Cor 4:1–2). Paul has nothing to hide and no reason for timidity.
33. 3:13–14a Not like Moses: in Exodus Moses veiled his face to protect the Israelites from God’s reflected glory. Without impugning Moses’ sincerity, Paul attributes another effect to the veil. Since it lies between God’s glory and the Israelites, it explains how they could fail to notice the glory disappearing. Their thoughts were rendered dull: the problem lay with their understanding. This will be expressed in 2 Cor 3:14b–16 by a shift in the place of the veil: it is no longer over Moses’ face but over their perception.
34. 3:14b–16 The parallelism in these verses makes it necessary to interpret corresponding parts in relation to one another. To this present day: this signals the shift of Paul’s attention to his contemporaries; his argument is typological, as in 1 Cor 10. The Israelites of Moses’ time typify the Jews of Paul’s time, and perhaps also Christians of Jewish origin or mentality who may not recognize the temporary character of Moses’ glory. When they read the old covenant: the lasting dullness prevents proper appraisal of Moses’ person and covenant. When his writings are read in the synagogue, a veil still impedes their understanding. Through Christ: i.e., in the new covenant. Whenever a person turns to the Lord: Moses in Exodus appeared before God without the veil and gazed on his face unprotected. Paul applies that passage to converts to Christianity: when they turn to the Lord fully and authentically, the impediment to their understanding is removed.
35. 3:17 The Lord is the Spirit: the “Lord” to whom the Christian turns (2 Cor 3:16) is the Spirit of whom Paul has been speaking, the life-giving Spirit of the living God (2 Cor 3:6, 8), the inaugurator of the new covenant and ministry, who is also the Spirit of Christ. The Spirit of the Lord: the Lord here is the living God (2 Cor 3:3), but there may also be an allusion to Christ as Lord (2 Cor 3:14, 16). Freedom: i.e., from the ministry of death (2 Cor 3:7) and the covenant that condemned (2 Cor 3:9).
36. 3:18 Another application of the veil image. All of us…with unveiled face: Christians (Israelites from whom the veil has been removed) are like Moses, standing in God’s presence, beholding and reflecting his glory. Gazing: the verb may also be translated “contemplating as in a mirror”; 2 Cor 4:6 would suggest that the mirror is Christ himself. Are being transformed: elsewhere Paul speaks of transformation, conformity to Jesus, God’s image, as a reality of the end time, and even 2 Cor 3:12 speaks of the glory as an object of hope. But the life-giving Spirit, the distinctive gift of the new covenant, is already present in the community (cf. 2 Cor 1:22, the “first installment”), and the process of transformation has already begun. Into the same image: into the image of God, which is Christ (2 Cor 4:4).
37. 4:1–2 A ministry of this sort generates confidence and forthrightness; cf. 2 Cor 1:12–14; 2:17.
38. 4:3–4 Though our gospel is veiled: the final application of the image. Paul has been reproached either for obscurity in his preaching or for his manner of presenting the gospel. But he confidently asserts that there is no veil over his gospel. If some fail to perceive its light, that is because of unbelief. The veil lies over their eyes (2 Cor 3:14), a blindness induced by Satan, and a sign that they are headed for destruction (cf. 2 Cor 2:15).
39. 4:5 We do not preach ourselves: the light seen in his gospel is the glory of Christ (2 Cor 4:4). Far from preaching himself, the preacher should be a transparent medium through whom Jesus is perceived (cf. 2 Cor 4:10–11). Your slaves: Paul draws attention away from individuals as such and toward their role in relation to God, Christ, and the community; cf. 1 Cor 3:5; 2 Cor 4:1.
40. 4:6 Autobiographical allusion to the episode at Damascus clarifies the origin and nature of Paul’s service; cf. Acts 9:1–19; 22:3–16; 26:2–18. “Let light shine out of darkness”: Paul seems to be thinking of Gn 1:3 and presenting his apostolic ministry as a new creation. There may also be an allusion to Is 9:1 suggesting his prophetic calling as servant of the Lord and light to the nations; cf. Is 42:6, 16; 49:6; 60:1–2, and the use of light imagery in Acts 26:13–23. To bring to light the knowledge: Paul’s role in the process of revelation, expressed at the beginning under the image of the odor and aroma (2 Cor 2:14–15), is restated now, at the end of this first moment of the development, in the imagery of light and glory (2 Cor 4:3–6).
41. 4:7–5:10 Paul now confronts the difficulty that his present existence does not appear glorious at all; it is marked instead by suffering and death. He deals with this by developing the topic already announced in 2 Cor 3:3, 6, asserting his faith in the presence and ultimate triumph of life, in his own and every Christian existence, despite the experience of death.
42. 4:7 This treasure: the glory that he preaches and into which they are being transformed. In earthen vessels: the instruments God uses are human and fragile; some imagine small terracotta lamps in which light is carried.
43. 4:8–9 A catalogue of his apostolic trials and afflictions. Yet in these the negative never completely prevails; there is always some experience of rescue, of salvation.
44. 4:10–11 Both the negative and the positive sides of the experience are grounded christologically. The logic is similar to that of 2 Cor 1:3–11. His sufferings are connected with Christ’s, and his deliverance is a sign that he is to share in Jesus’ resurrection.
45. 4:12–15 His experience does not terminate in himself, but in others (12, 15; cf. 2 Cor 1:4–5). Ultimately, everything is ordered even beyond the community, toward God (2 Cor 4:15; cf. 2 Cor 1:11).
46. 4:13–14 Like the psalmist, Paul clearly proclaims his faith, affirming life within himself despite death (2 Cor 4:10–11) and the life-giving effect of his experience upon the church (2 Cor 4:12, 14–15). And place us with you in his presence: Paul imagines God presenting him and them to Jesus at the parousia and the judgment; cf. 2 Cor 11:2; Rom 14:10.
47. 4:16–18 In a series of contrasts Paul explains the extent of his faith in life. Life is not only already present and revealing itself (2 Cor 4:8–11, 16) but will outlast his experience of affliction and dying: it is eternal (2 Cor 4:17–18).
48. 4:16 Not discouraged: i.e., despite the experience of death. Paul is still speaking of himself personally, but he assumes his faith and attitude will be shared by all Christians. Our outer self: the individual subject of ordinary perception and observation, in contrast to the interior and hidden self, which undergoes renewal. Is being renewed day by day: this suggests a process that has already begun; cf. 2 Cor 3:18. The renewal already taking place even in Paul’s dying is a share in the life of Jesus, but this is recognized only by faith (2 Cor 4:13, 18; 2 Cor 5:7).
49. 5:1 Our earthly dwelling: the same contrast is restated in the imagery of a dwelling. The language recalls Jesus’ saying about the destruction of the temple and the construction of another building not made with hands (Mk 14:58), a prediction later applied to Jesus’ own body (Jn 2:20).
50. 5:2–5 2 Cor 5:2–3 and 4 are largely parallel in structure. We groan, longing: see note on 2 Cor 5:5. Clothed with our heavenly habitation: Paul mixes his metaphors, adding the image of the garment to that of the building. Further clothed: the verb means strictly “to put one garment on over another.” Paul may desire to put the resurrection body on over his mortal body, without dying; 2 Cor 5:2, 4 permit this meaning but do not impose it. Or perhaps he imagines the resurrection body as a garment put on over the Christ-garment first received in baptism (Gal 3:27) and preserved by moral behavior (Rom 13:12–14; Col 3:12; cf. Mt 22:11–13). Some support for this interpretation may be found in the context; cf. the references to baptism (2 Cor 5:5), to judgment according to works (2 Cor 5:10), and to present renewal (2 Cor 4:16), an idea elsewhere combined with the image of “putting on” a new nature (Eph 4:22–24; Col 3:1–5, 9–10).
51. 5:3 When we have taken it off: the majority of witnesses read “when we have put it on,” i.e., when we have been clothed (in the resurrection body), then we shall not be without a body (naked). This seems mere tautology, though some understand it to mean: whether we are “found” (by God at the judgment) clothed or naked depends upon whether we have preserved or lost our original investiture in Christ (cf. the previous note). In this case to “put it on” does not refer to the resurrection body, but to keeping intact the Christ-garment of baptism. The translation follows the western reading (Codex Bezae, Tertullian), the sense of which is clear: to “take it off” is to shed our mortal body in death, after which we shall be clothed in the resurrection body and hence not “naked” (cf. 1 Cor 15:51–53).
52. 5:4 We do not wish to be unclothed: a clear allusion to physical death (2 Cor 4:16; 5:1). Unlike the Greeks, who found dissolution of the body desirable (cf. Socrates), Paul has a Jewish horror of it. He seems to be thinking of the “intermediate period,” an interval between death and resurrection. Swallowed up by life: cf. 1 Cor 15:54.
53. 5:5 God has created us for resurrected bodily life and already prepares us for it by the gift of the Spirit in baptism. The Spirit as a first installment: the striking parallel to 2 Cor 5:1–5 in Rom 8:17–30 describes Christians who have received the “firstfruits” (cf. “first installment” here) of the Spirit as “groaning” (cf. 2 Cor 5:2, 4 here) for the resurrection, the complete redemption of their bodies. In place of clothing and building, Rom 8 uses other images for the resurrection: adoption and conformity to the image of the Son.
54. 5:6–9 Tension between present and future is expressed by another spatial image, the metaphor of the country and its citizens. At present we are like citizens in exile or far away from home. The Lord is the distant homeland, believed in but unseen (2 Cor 5:7).
55. 5:10 We must all appear: the verb is ambiguous: we are scheduled to “appear” for judgment, at which we will be “revealed” as we are (cf. 2 Cor 11; 2:14; 4:10–11).
56. 5:11–15 This paragraph is transitional. Paul sums up much that has gone before. Still playing on the term “appearance,” he reasserts his transparency before God and the Corinthians, in contrast to the self-commendation, boasting, and preoccupation with externals that characterize some others (cf. 2 Cor 1:12–14; 2:14; 3:1; 3:7–4:6). 2 Cor 5:14 recalls 2 Cor 3:7–4:6, and sums up 2 Cor 4:7–5:10.
57. 5:13 Out of our minds: this verse confirms that a concern for ecstasy and charismatic experience may lie behind the discussion about “glory” in 2 Cor 3:7–4:6. Paul also enjoys such experiences but, unlike others, does not make a public display of them or consider them ends in themselves. Rational: the Greek virtue sōphrosynē, to which Paul alludes, implies reasonableness, moderation, good judgment, self-control.
58. 5:14–15 These verses echo 2 Cor 4:14 and resume the treatment of “life despite death” from 2 Cor 4:7–5:10.
59. 5:16–17 Consequently: the death of Christ described in 2 Cor 5:14–15 produces a whole new order (2 Cor 5:17) and a new mode of perception (2 Cor 5:16). According to the flesh: the natural mode of perception, characterized as “fleshly,” is replaced by a mode of perception proper to the Spirit. Elsewhere Paul contrasts what Christ looks like according to the old criteria (weakness, powerlessness, folly, death) and according to the new (wisdom, power, life); cf. 2 Cor 5:15, 21; 1 Cor 1:17–3:3. Similarly, he describes the paradoxical nature of Christian existence, e.g., in 2 Cor 4:10–11, 14. A new creation: rabbis used this expression to describe the effect of the entrance of a proselyte or convert into Judaism or of the remission of sins on the Day of Atonement. The new order created in Christ is the new covenant (2 Cor 3:6).
60. 5:18–21 Paul attempts to explain the meaning of God’s action by a variety of different categories; his attention keeps moving rapidly back and forth from God’s act to his own ministry as well. Who has reconciled us to himself: i.e., he has brought all into oneness. Not counting their trespasses: the reconciliation is described as an act of justification (cf. “righteousness,” 2 Cor 5:21); this contrasts with the covenant that condemned (2 Cor 3:8). The ministry of reconciliation: Paul’s role in the wider picture is described: entrusted with the message of reconciliation (2 Cor 5:19), he is Christ’s ambassador, through whom God appeals (2 Cor 5:20a). In v 20b Paul acts in the capacity just described.
61. 5:21 This is a statement of God’s purpose, expressed paradoxically in terms of sharing and exchange of attributes. As Christ became our righteousness (1 Cor 1:30), we become God’s righteousness (cf. 2 Cor 5:14–15).
62. 6:1–10 This paragraph is a single long sentence in the Greek, interrupted by the parenthesis of 2 Cor 5:2. The one main verb is “we appeal.” In this paragraph Paul both exercises his ministry of reconciliation (cf. 2 Cor 5:20) and describes how his ministry is exercised: the “message of reconciliation” (2 Cor 5:19) is lived existentially in his apostolic experience.
63. 6:1 Not to receive…in vain: i.e., conform to the gift of justification and new creation. The context indicates how this can be done concretely: become God’s righteousness (2 Cor 5:21), not live for oneself (2 Cor 5:15) be reconciled with Paul (2 Cor 6:11–13; 7:2–3).
64. 6:2 In an acceptable time: Paul cites the Septuagint text of Is 49:8; the Hebrew reads “in a time of favor”; it is parallel to “on the day of salvation.” Now: God is bestowing favor and salvation at this very moment, as Paul is addressing his letter to them.
65. 6:3 Cause no one to stumble: the language echoes that of 1 Cor 8–10 as does the expression “no longer live for themselves” in 2 Cor 5:15. That no fault may be found: i.e., at the eschatological judgment (cf. 1 Cor 4:2–5).
66. 6:4a This is the central assertion, the topic statement for the catalogue that follows. We commend ourselves: Paul’s self-commendation is ironical (with an eye on the charges mentioned in 2 Cor 3:1–3) and paradoxical (pointing mostly to experiences that would not normally be considered points of pride but are perceived as such by faith). Cf. also the self-commendation in 2 Cor 11:23–29. As ministers of God: the same Greek word, diakonos, means “minister” and “servant”; cf. 2 Cor 11:23, the central assertion in a similar context, and 1 Cor 3:5.
67. 6:4b–5 Through much endurance: this phrase functions as a subtitle; it is followed by an enumeration of nine specific types of trials endured.
68. 6:6–7a A list of virtuous qualities in two groups of four, the second fuller than the first.
69. 6:8b–10 A series of seven rhetorically effective antitheses, contrasting negative external impressions with positive inner reality. Paul perceives his existence as a reflection of Jesus’ own and affirms an inner reversal that escapes outward observation. The final two members illustrate two distinct kinds of paradox or apparent contradiction that are characteristic of apostolic experience.
70. 6:11–13 Paul’s tone becomes quieter, but his appeal for acceptance and affection is emotionally charged. References to the heart and their mutual relations bring the development begun in 2 Cor 2:14–3:3 to an effective conclusion.
71. 6:14–7:1 Language and thought shift noticeably here. Suddenly we are in a different atmosphere, dealing with a quite different problem. Both the vocabulary and the thought, with their contrast between good and evil, are more characteristic of Qumran documents or the Book of Revelation than they are of Paul. Hence, critics suspect that this section was inserted by another hand.
72. 6:14–16a The opening injunction to separate from unbelievers is reinforced by five rhetorical questions to make the point that Christianity is not compatible with paganism. Their opposition is emphasized also by the accumulation of five distinct designations for each group. These verses are a powerful statement of God’s holiness and the exclusiveness of his claims.
73. 6:16c–18 This is a chain of scriptural citations carefully woven together. God’s covenant relation to his people and his presence among them (2 Cor 6:16) is seen as conditioned on cultic separation from the profane and cultically impure (2 Cor 6:17); that relation is translated into the personal language of the parent-child relationship, an extension to the community of the language of 2 Sm 7:14 (2 Cor 6:18). Some remarkable parallels to this chain are found in the final chapters of Revelation. God’s presence among his people (Rev 21:22) is expressed there, too, by applying 2 Sm 7:14 to the community (Rev 21:7). There is a call to separation (Rev 18:4) and exclusion of the unclean from the community and its liturgy (Rev 21:27). The title “Lord Almighty” (Pantokratōr) occurs in the New Testament only here in 2 Cor 6:18 and nine times in Revelation.
74. 7:2–4 These verses continue the thought of 2 Cor 6:11–13, before the interruption of 2 Cor 6:14–7:1. 2 Cor 7:4 serves as a transition to the next section: the four themes it introduces (confidence; pride or “boasting”; encouragement; joy in affliction) are developed in 2 Cor 7:5–16. All have appeared previously in the letter.
75. 7:5–16 This section functions as a peroration or formal summing up of the whole first part of the letter, 2 Cor 1–7. It deals with the restoration of right relations between Paul and the Corinthians, and it is marked by fullness and intensity of emotion.
76. 7:5–7 Paul picks up the thread of the narrative interrupted at 2 Cor 2:13 (2 Cor 7:5) and describes the resolution of the tense situation there depicted (2 Cor 7:6–7). Finally Titus arrives and his coming puts an end to Paul’s restlessness (2 Cor 2:13; 2 Cor 7:5), casts out his fears, and reverses his mood. The theme of encouragement and affliction is reintroduced (cf. 2 Cor 1:3–11); here, too, encouragement is traced back to God and is described as contagious (2 Cor 7:6). The language of joy and sorrow also reappears in 2 Cor 7:7 (cf. 2 Cor 1:23–2:1 and the note on 2 Cor 1:23–24).
77. 7:5 Macedonia: see note on 2 Cor 2:13.
78. 7:8–12 Paul looks back on the episode from the viewpoint of its ending. The goal of their common activity, promotion of their joy (2 Cor 1:24), has been achieved, despite and because of the sorrow they felt. That sorrow was God-given. Its salutary effects are enumerated fully and impressively in 2 Cor 7:10–11; not the least important of these is that it has revealed to them the attachment they have to Paul.
79. 7:13–16 Paul summarizes the effect of the experience on Titus: encouragement, joy, love, relief. Finally, he describes its effects on himself: encouragement, joy, confidence, pride or “boasting” (i.e., the satisfaction resulting from a boast that proves well-founded; cf. 2 Cor 7:4; 1:12, 14).