# Commentary on the Second Letter of Saint Paul to the Corinthians **1:1 an apostle:** A messenger of the gospel commissioned directly by Christ (Acts 26:12-18) and a witness of his Resurrection (1 Cor 9:1). Throughout this letter Paul asserts and defends his apostolic authority against those who have challenged it. He was established in this office by God\'s **will** and call, not by his own recommendation (2 Cor 1:21; 2:17). **Timothy:** A faithful companion of Paul (Acts 16:1-3) and a familiar figure to the Corinthians (Acts 18:5; 1 Cor 4:17). See note on 1 Tim 1:2. **the Church of God:** The local community in Corinth, which is an integral part of the universal Church. Paul himself is the founder of this congregation (Acts 18:1-11). **Achaia:** A Roman province in southern Greece whose capital city was Corinth. Paul is writing just north of Achaia in the province of Macedonia (2:13; 7:5) **1:2 Grace to you and peace:** A standard Pauline greeting. See note on 1 Cor 1:3 **1:3-7** Paul\'s opening prayer blesses God the Father for the **mercies** and **comforts** he pours out upon his children in need. He not only comforts them with inner consolation but also gives them strength to endure every hardship. The divine comfort that Paul receives overflows to benefit the Corinthians undergoing their own afflictions (1:6-7). • Paul\'s benediction resembles an OT prayer form that blesses Yahweh for his greatness and thanks him for rescuing the righteous from mortal dangers (1 Chron 29:10-13; Ps 28:6; 66:20; 124:6) **1:5 Christ\'s sufferings:** The mission of the believer is to become like Christ, which means patiently enduring life\'s most unbearable pain and suffering (Phil 1:29; 1 Pet 2:21). Paul and his missionary team experienced such hardships on a routine basis (2 Cor 4:8-12; 11:23-33) **1:7 unshaken:** A timely note of encouragement. Despite Paul\'s strained relationship with the Corinthians in the past, he remains confident in their present loyalty to the gospel **1:8 in Asia:** A Roman province in western Turkey. The **affliction** Paul suffered in this region is otherwise unknown to us, although some think he is alluding to the riot in Ephesus in Acts 19:23-20:1. Whatever the trial, it proved to be a learning experience for Paul, helping him to trust more in God and less in himself **1:11 help us by prayer:** Christians united with Christ are also united with one another. This communion of the saints enables them to pray for other believers in need and solicit divine blessings for them. When the Lord answers these prayers, we have further cause for praising him (9:12) (CCC 2634-36) **1:12 our conscience:** Paul defends his sincerity against accusers who apparently questioned his motives for pursuing apostolic work. **not by earthly wisdom:** Paul\'s gospel does not stem from human ingenuity but from God, who revealed it through Christ. The marked difference between worldly knowledge and the wisdom of God was earlier explained in 1 Cor 1:18-4:7. See word study: **Wisdom** at 1 Cor 1:20 **1:14 day of the Lord Jesus:** Some ancient manuscripts read \"our Lord\" instead of \"the Lord\". The day in question is the Day of Judgment, when Christ will scrutinize the thoughts, words, and deeds of all people and nations (5:10). For the background and theology that underlie this Pauline expression, See note on 1 Cor 1:8 **1:15 a double pleasure:** Refers to Paul\'s original plan to visit the Corinthians on his way \"to\" and \"from\" the province of Macedonia (1:16). Because tensions were high after a painful, emergency visit (2:1), he changed his itinerary and chose not to visit them again *after* being in Macedonia. He apparently traveled straight back to Asia Minor (Troas, 2:12) instead of making his intended return **1:16 to Judea**: i.e., to deliver funds collected for poor Christians in Jerusalem (chaps. 8-9; Rom 15:25-27) **1:17 Was I vacillating** . **?:** Critics charged Paul with being fickle because he altered his travel schedule from his original plan to make two visits to Corinth (1:16). Paul in fact was not fluctuating between **Yes and No,** as though he were unpredictable or double-minded, but he was making all decisions in the best interests of the Corinthians. In this case, he wished to avoid (1:23) another confrontational visit (2:1) and so withdrew until tensions were eased. See note on 2 Cor 1:15 **1:19 Silvanus and Timothy and I:** The original founders of the Corinthian Church (Acts 18:1-18). Silvanus is also known as \"Silas\" (Acts 18:5) **1:21-22** Paul traces the blessings of the Christian life back to the Trinity** ---God** the Father established us in **Christ** the Son and filled our hearts with the living **Spirit.** Notice that Paul also ends the letter with a trinitarian benediction (13:14) **1:21 commissioned us:** Literally, \"anointed us\". As Jesus the Messiah (\"Anointed One\") was anointed with the Spirit (Acts 10:38), so Christians share in the anointing of the same Spirit through the Sacraments (1 Jn 2:20, 27) **1:22 his seal:** An inward stamp of divine ownership. Seals in the ancient world were often impressed in clay or wax by a king, queen, or royal official as a sign of authority, identifying the owner of property or the sender of a letter (1 Kings 21:8; Esther 8:8-10; Dan 6:17). • Paul\'s teaching points to the indelible \"character\" imprinted on souls who receive Baptism and Confirmation. This spiritual mark entitles them to God\'s grace and protection, while its permanent effect makes it impossible to receive these Sacraments of Initiation more than once (CCC 1272-74, 1296). **guarantee:** A commercial term for a \"pledge\" or \"first installment\" given in advance of full payment. On earth, believers share in the \"first fruits\" of the Spirit (Rom 8:23) as they await the full inheritance of divine life and blessing in heaven (2 Cor 5:5; Eph 1:14) (CCC 735, 1107) **1:23 I call God to witness:** An oath formula calling on God to confirm the reliability of personal testimony (Rom 1:9; Phil 1:8). Even God could bear witness that Paul\'s decision to cancel one of his scheduled visits to Corinth was motivated by love, i.e., it was to **spare** them an inevitable confrontation by giving them time to repent and to be reconciled with him (CCC 2154) **2:1 another painful visit:** Paul made a hurried and unpleasant visit to Corinth between writing 1 Cor and sending 2 Cor. This must have been the apostle\'s second visit to Corinth, since he expects to come again for a \"third\" time (12:14; 13:1). *See introduction: *Destination.** . **2:3 I wrote:** Several times Paul refers to a previous letter of \"anguish\" and \"tears\" that he sent to reprimand the Corinthians (2 Cor 2:4, 9; 7:8, 12). This may have been 1 Corinthians but is more likely a personal letter that has not survived. Some think the substance of this correspondence is preserved in chaps. 10-13, although arguments for this view remain conjectural # Word Study > [!NOTE] Word Study > *Amen* (2 Cor 1:20) - *Amen* (Gk.): means \"so be it\", \"so it is\", or \"truly\". Behind it stands a Hebrew term that conveys a sense of firmness or reliability. The term \"Amen\" appears frequently in the OT, where it is pronounced to confirm a divine oath or curse (Num 5:22; Deut 27:15), attest to the greatness of God (1 Chron 16:36; Neh 8:6), or express a prayerful wish (Tob 8:8). A double \"Amen\" concludes the first, second, and third divisions of the Psalter (Ps 41:13; 72:19; 89:52). In the NT, \"Amen\" is a liturgical response arising from the congregation in both the earthly (1 Cor 14:16) and heavenly liturgies (Rev 5:14; 7:12). It expresses a firm belief in God\'s revealed truth and often comes at the end of doxologies that extol his glory (Rom 11:36; Gal 1:5; Eph 3:21). To say \"Amen\" is to desire God\'s promises to be fulfilled and to trust that they will be (2 Cor 1:20). Christ is called the \"Amen\" because he embodies the reliability and covenant faithfulness of God (Rev 3:14). Jesus often uses this expression as an abbreviated oath formula to insist that his words are incontrovertible declarations of truth (Mt 5:18; 18:3; Jn 1:51) (CCC 1061-65). ^5ufwvp **2:5-11** These verses hint that Paul\'s \"painful visit\" to Corinth (2:1) had something to do with an individual (**such a one,** 2:6; 7:12). The identity of this offender remains a mystery. Ancient commentators identified him as the incestuous man of 1 Cor 5:1-5 who was excommunicated for his shameful behavior. Modern commentators tend to view him as an outspoken critic who slandered and insulted Paul while the rest of the Church stood by in silence. Whatever the precise nature of his crime, the Corinthians are urged to forgive and restore him to their fellowship **2:7 or he may be overwhelmed:** Paul warns that \"Satan\" (2:11) can turn the experience of church discipline into an occasion for despair. For this reason, remedial punishment for sinners should not be excessively harsh or indefinitely prolonged but should always leave the door open for sincere repentance. Paul warns believers of the devil\'s schemes more often in 2 Cor than in any of his other letters (4:4; 6:15; 11:3, 14; 12:7) **2:12 Troas:** A port city on the Aegean coast of modern Turkey (Acts 16:8-10; 20:5-6) **2:13 Titus:** One of Paul\'s trusted companions. He was sent to Corinth by the apostle to deliver the letter of \"tears\" (2:4) and to help resolve the crisis in the Church there. Because Paul was anxious to hear back from Titus, he went to **Macedonia** (northern Greece) in hopes of intercepting him on his way back to Asia Minor. According to 7:5-16, Titus brought encouraging news. Most of the Corinthians responded to Paul\'s letter with contrition and returned to him their full confidence and support **2:14-7:4** Paul makes a long digression to explain the significance of his apostolic ministry. He resumes the story of Titus\' mission and return in 7:5. Some take this digression as evidence that a separate letter has been incorporated into the text; however, there is no evidence for such an insertion in the surviving manuscripts of 2 Cor, and digressions are common enough in ancient letters to suffice as an explanation for the momentary shift in subject matter **2:14-16** Paul rejoices that the gospel is being disseminated, like the fragrance of incense, throughout the world as a result of his ministry. It emits the sweet aroma of eternal **life** to believers on the way to salvation and the stench of **death** to those who are headed for spiritual ruin. • The terms **fragrance** and **aroma** are drawn from OT passages that describe the pleasing odor of sacrifices offered to the Lord (Gen 8:21; Ex 29:18; Lev 1:9; Num 15:3). They are also used together in Sir 24:15 to illustrate how the wisdom of Yahweh, embodied in the Mosaic Law, spreads throughout Israel. Paul reinterprets this in light of the New Covenant, where the ministers of the gospel offer themselves as living sacrifices to God (Rom 12:1) and spread the wisdom of the gospel throughout the world (Col 1:23) (CCC 1294) **2:16 Who is sufficient** . **?:** Implied answer: Paul, but only on the basis of God\'s commission (1:21; 2:17; 3:5-6) **2:17 not, like so many, peddlers:** Refers to the missionary intruders in Corinth, later called \"false apostles\" (11:13). Paul exposes their hidden agenda, calling them salesmen of the gospel who preach, not for the glory of God, but for the sake of personal profit. Paul is exempt from such a charge since he accepts no financial support at all from the Corinthians (11:7-11; 1 Cor 9:7-15). *See introduction: *Destination.** . **3:1 letters of recommendation:** Written referrals were sometimes sent ahead of traveling missionaries to prepare for their arrival in a new Church (Acts 18:27; Rom 16:1; 1 Cor 16:3). Apparently Paul\'s opponents furnished such resumes for themselves and misled the Corinthians into thinking they were genuine apostles (2 Cor 10:12). In contrast, Paul does not need to reestablish rapport in Corinth by written statements (5:12) but can point to the Church\'s conversion as proof that his ministry is authentic (Acts 18:1-18) **Word Study** > [!NOTE] Word Study > *Leads Us in Triumph* (2 Cor 2:14) - *Thriambeuō* (Gk.): means \"to lead in triumphal procession\". The verb is used twice in the NT and has its background in the Roman practice of marching prisoners of war through city streets following a successful military campaign. Spoils of war were displayed during the parade while captives were led along in disgrace and sometimes executed at the end of the march. These ceremonies were intended to honor the god (Jupiter) who gave them victory and the Roman general responsible for commanding the troops. Paul\'s use of the triumphal imagery is twofold. In Col 2:15, the demonic powers are disarmed and disgraced by the conquering Christ like prisoners of war. In 2 Cor 2:14, the metaphor is more difficult to interpret, since apostles rather than enemies are led forth in triumph. Either Paul pictures the apostles as captives of Christ who are taunted and sometimes killed in the streets of the unbelieving world, or perhaps they are the soldiers who participate in the celebration of Christ\'s triumph over sin and evil ^0r7cmj. **3:2 on your hearts:** The very lives of the Corinthians are a legible witness that Paul is a true apostle who mediates the Spirit (1:22; Gal 3:2-5). Some scholars prefer the variant reading \"on our hearts\" (textual note c) **3:3 the Spirit:** Engraved on the tablet of the believing heart. This divine work is even more magnificent than the writing of the Ten Commandments on stone (Ex 31:18). • Paul is drawing from two prophecies about the messianic age. Writing on the heart evokes Jeremiah\'s promise that God will ratify a new covenant and inscribe his law on the hearts of his people (Jer 31:31-34). The contrast between stone and human hearts evokes Ezekiel\'s promise that God will replace the stony hearts of his people with fleshly hearts that are ready to obey him through the Spirit (Ezek 11:19; 36:26-27) **3:5 our sufficiency is from God:** Paul makes no claim to be qualified for apostleship apart from God\'s grace (2:17). This is in marked contrast to the false apostles, who display their credentials with written documentation (3:1; 10:12). • Paul is alluding to the call of Moses in the Greek version of Ex 4:10. Like Moses, who complains that his poor speaking ability makes him unfit to be a prophet, Paul sees himself as \"unskilled in speaking\" (2 Cor 11:6). Nevertheless, he is confident that the grace of God more than compensates for his personal weaknesses (12:9-10). See word study: **Unskilled** at 2 Cor 11:6 **3:6 new covenant:** Sealed by the redeeming work of Jesus and made present in the Eucharist (Lk 22:20; 1 Cor 11:25). **the written code:** Literally, \"the letter\", set in contrast to \"the Spirit\". • Tradition has understood the Pauline antithesis between letter and Spirit in two different ways. **(1)** Some read it as a *historical* contrast between two economies of salvation. The Law of Moses is the letter, which commands us but does not assist us, bringing death and condemnation upon the disobedient. But the Spirit, by a supernatural action of grace, gives us life and blessing along with the moral help we need to obey the Law. Proponents of this view include Tertullian, St. John Chrysostom, St. Augustine, and St. Ephrem. **(2)** Others read it as a *hermeneutical* contrast between the literal and spiritual senses of Scripture. The literal sense of the OT describes things and events of the past, which are shadows and types of the gospel, but these remain lifeless apart from their fulfillmen in Christ. The spiritual sense reveals the spiritual realities of the messianic age that bring us life and grace, realities foretold by the letter but now made present through the Spirit of Christ. Proponents of this view include Origen, St. Athanasius, St. Gregory of Nyssa, and St. Cyril of Alexandria (CCC 115-18, 1094) **3:7-18** The New Covenant ministry of Paul supersedes the Old Covenant ministry of Moses, for he mediates righteousness through the Spirit, not condemnation through the uncompromising standards of the Law. Note that a single Greek term is translated by several different English words throughout this chapter (splendor, 3:7-11; brightness, 3:7; glory, 3:18) **3:7 Moses\' face**: A reference to Ex 34:29-35, where the glory of God shone from the face of Moses and frightened the Israelites. Most scholars understand Paul this way: Moses veiled himself to prevent Israel from seeing the radiance of his face fade away over time. The gradual disappearance of this brightness, hidden behind the veil, symbolizes the destiny of the Old Covenant, which will itself pass away (2 Cor 3:13) **3:11 permanent:** Only the glory of the New Covenant is everlasting. It makes all previous covenants comparatively \"old\" (3:14) **3:14 that same veil:** The divine meaning of Scripture is veiled from unbelieving Israel, just as the divine radiance was veiled from wayward Israel back in Moses\' day. The idea is that Paul\'s kinsmen read the OT without understanding that it points the way to Christ (Lk 24:44-47; Rom 10:1-4) **3:15 Moses is read:** I.e., the Torah is read weekly in the synagogues (Acts 15:21) **3:16 turns to the Lord:** Recalls how Moses removed the L veil every time he turned to the Lord to receive a new revelation (Ex 34:34). For Paul, this prefigures Christian conversion, which involves turning to the Lord to embrace the new revelation of the gospel **3:17 the Lord is the Spirit:** The Spirit is fully divine, coequal in glory and greatness with the Father and the Son (3:18). His work within us gives us **freedom** from the condemnation of the Old Covenant (Rom 8:1) and boldness to proclaim the gospel without fear (2 Cor 3:12; Rom 1:16). The title \"Lord\" is also shared by Christ (2 Cor 4:5) and God the Father (Gen 2:4, etc.) (CCC 693, 1741) **3:18 being changed:** Like Moses, whose countenance was transformed by gazing on the glory of the Lord (Ex 34:29). The glory of the Spirit changes believers little by little into the image of Christ (Rom 8:29), who is the image of God (2 Cor 4:4). In the theology of Paul, formation in the **likeness** of Jesus includes suffering and dying (Rom 8:17; Phil 3:10) as well as rising to immortal life (Rom 8:11; Phil 3:21) (CCC 1701). • Images of the People of God radiating with glory can be found in Ps 34:5 and Is 60:5 **4:1 we do not lose heart:** God\'s grace enables Paul to endure opposition and hardships no matter how difficult (12:9) **4:2 disgraceful, underhanded ways:** Probably an allusion to the tactics of the \"false apostles\" (11:14). Paul appeals to the consciences of the Corinthians as proof that he has always been honest and straightforward in his preaching, despite false accusations of being \"crafty\" (12:16) **4:4 the god of this world:** Satan, the chief enemy of God and his people. He is the unseen spirit that deceives men, hardens their hearts, and blinds them to the saving news of the gospel (1 Jn 5:19; Rev 20:2-3). Although defeated by Christ on the Cross (Heb 2:14), he still operates in the present age before his final demise at the end of time (Mt 25:41; Rev 20:10) **4:6 Let light shine out:** A paraphrase of Gen 1:3. • Paul views conversion as the beginning of a new creation (5:17). The transformation we experience in Christ thus parallels the transformation effected by the word of God when he first dispelled the darkness with light at the dawn of history. This was already hinted at by Isaiah, who developed the theme of light\'s victory over darkness as a sign of salvation (Is 9:2; 49:6; 60:1-3). Paul experienced this firsthand when the blinding light of Christ knocked him to the ground on the Damascus road (Acts 9:3; 26:13) (CCC 2583) **4:7 in earthen vessels:** At present, our human bodies are frail and corruptible, like jars made of clay. The difference between earthenware and **treasure** points to the distinction between the perishable nature of our bodies and the imperishable riches of grace they contain. Paul fills others with this treasure through his ministry of preaching and administering the Sacraments (CCC 1420). • Paul is using a cultic expression from the OT that refers to the sacred vessels in which sin offerings were cooked (Lev 6:28). In a similar way, we carry the sacrificial \"death of Jesus\" (2 Cor 4:10) in our suffering bodies. See note on 2 Cor 5:21 **4:8-11** The grace of apostleship safeguards Paul against despair. Although in constant distress, he is not shattered or overcome by anxiety as a result of it. Hardships conform us to Christ when we follow his example of suffering (Phil 1:29; 1 Pet 2:21), while endurance is inspired by the hope of resurrection (2 Cor 4:14; Heb 11:35) **4:12 but life in you:** The sacrifices of Paul are united with the sacrifice of Jesus and, for this reason, unleash the blessings of God (Col 1:24). As Christ\'s death brought life to the world, so the apostle\'s ministry of daily \"dying\" becomes a channel of life for others as well **4:13 I believed, and so I spoke:** A citation from the Greek I version of Ps 116:10. • Psalm 116 is a hymn of thanksgiving in which David recalls his faith in Yahweh during times of distress and remembers how he was rescued. Paul and the other apostles share this faith that God will deliver them from mortal dangers ---and even death itself ---and expect to thank him in return. See note on 2 Cor 1:3-7 **4:16 wasting away:** Although death gradually overtakes our body **(outer man)** through privations, injuries, and aging, our soul **(inner man)** is increasingly enlivened by the Spirit. Only at the future resurrection will our bodies share in this inward renewal when they too are made alive and glorious. See note on 1 Cor 15:42-44 **4:17 weight of glory:** Alludes to the Hebrew notion of \"glory\" (*kabod*), which is conceptualized as the heaviness of God\'s Divine Being. **beyond all comparison:** The trials and tribulations of life, and even its most crushing misfortunes, will fade into nothing when the glory of heaven dawns on the saints (Rom 8:18). • Paul endured many unbearable hardships as light burdens, not because they were light in themselves, but because he knew they were borne for the sake of the Lord. Joined with the expectation of future glory, the love of God lessens the intensity of our troubles and prevents us from having any sense of them (St. John Chrysostom, *Homilies on Genesis* 25, 17) **4:18 things that are unseen:** The invisible blessings that await us in heaven are infinite and permanent, unlike the finite and perishable goods of this world. This glory is perceived by faith, yearned for with hope, and finally attained by our love for God and neighbor (Rom 5:1-5; 8:22-25; Heb 11:1) **5:1 tent** . **building:** A contrast between mortal bodies and resurrected bodies. • An earthly tent is synonymous with a \"perishable body\" also in Wis 9:15. Beyond this, Paul has in mind the distinction between the Mosaic Tabernacle, a flimsy and temporary sanctuary used during Israel\'s trek through the wilderness, and the Solomonic Temple, a building that became the permanent dwelling of God in Jerusalem. This transition from tent to building in biblical history helps to illustrate how our mortal bodies will give way to immortal ones on the last day (1 Cor 15:42-44). **not made with hands:** See essay: **Not Made with Hands** at 2 Cor 5 **5:4 further clothed:** Paul envisions a future life for Christians that is physical and yet immortal. In heaven we will be neither stripped of our bodies **(unclothed)** nor burdened with their present weaknesses **(mortal).** We will instead be fitted with glorified bodies made ready for heavenly life (1 Cor 15:51-55; Phil 3:20-21). This teaching runs directly against the then-prevalent Greek notion that disembodiment in the next life was the ideal state of existence to be hoped for. For the heavenly state of believers between death and the resurrection of the body, see note on 2 Cor 5:8 **5:5 as a guarantee:** Our possession of the Spirit is a down payment on the full inheritance awaiting us in heaven. See note on 2 Cor 1:22 **5:7 we walk by faith:** A rule of the Christian life on earth, where Christ is present but hidden in the Scriptures, the Sacraments, and our souls. Only in eternity will our faith give way to the vision of God \"face to face\" (1 Cor 13:12) (CCC 163-64). See note on 2 Cor 4:18 **5:8 away from the body:** The intermediate state between bodily death and bodily resurrection. During this temporary phase, the souls of the righteous enjoy the presence of God even though their bodies lie buried in a grave (CCC 1005, 1021). It is important to note that, for Paul, *absence* from the body does not mean our *presence* with the Lord will be automatic or immediate. Judgment is the first thing to follow death, and for the saints whose works are judged imperfect, a process of spiritual purification will be needed before they enter the fullness of glory. For more on the transitional state of Purgatory, see note on 1 Cor 3:15 **5:9-10** In order to possess Christ in heaven we must strive to **please** him on earth. On the Day of Judgment, he will review every one of our thoughts, words, and deeds performed in the body (Mt 25:31-46). See note on Rom 2:6 **5:10 good or evil:** Seems to envision rewards and penalties for the faithful departed, as in 1 Cor 3:12-15 **5:12 those who pride themselves:** I.e., Paul\'s critics in Corinth. They are preoccupied with his **position** (outward appearance), not with the more important intentions of his **heart** (cf. 1 Sam 16:7) **5:13 beside ourselves:** Although interpretations of this saying are debated, it probably means one of two things. **(1)** Paul\'s exceptional zeal for the gospel was viewed by his opponents as madness (Acts 26:24), despite the fact that he was always reasonable and moderate with the Corinthians themselves. **(2)** Paul\'s charismatic experiences, while times of intense communion with God, did not benefit the Corinthians as much as his sober instruction and spiritual guidance (12:1-7; 1 Cor 14:18-19) **5:14 the love of Christ urges us on:** The sacrificial love of Christ displayed on the Cross was overwhelming to Paul as it should be to us (Rom 5:8). This same divine love is poured into our hearts through the Spirit (Rom 5:5) and urges us to spread it among others by word and example (Jn 15:12-13) (CCC 851) **5:15 no longer for themselves:** Christians are born to a new life of grace that enables them to conquer selfishness and the tendency to live solely for private, personal interests. Purchased for God at the price of Christ\'s blood (1 Cor 6:20), believers should strive to live the rest of their days **for him** (CCC 655, 1269) **5:16 according to the flesh:** According to some, this implies that Paul knew the historical Jesus during his earthly ministry. More likely, Paul is claiming that life in the Spirit brings a new perception of things, more penetrating than natural reason (1 Cor 2:12-15). Whereas the crucified **Christ** appears dead and defeated from a human viewpoint, from a spiritual viewpoint his Cross is a powerful sign of victory and life **5:17 a new creation:** Baptism transfers us from the bondage of sin and slavery to the blessings of salvation and sonship. The New Covenant thus begins a **new** order in history where creation is steadily renewed, beginning with our souls and extending into every corner of the cosmos (Rom 8:19-25; Rev 21:1-5). Christ does not destroy the **old** order of creation but heals it, perfects it, and elevates it with supernatural life (CCC 1214, 1265). • The prophets of Israel envisioned this renewal far in advance of Christ\'s coming. Isaiah announced that Yahweh would restore the world, beginning with Israel (Is 42:6-9; 43:18-21; 65:17; 66:22). Other oracles foretold a return to the conditions of creation in Eden before sin and decay entered in (Is 51:3; Ezek 36:33-35) [[not-made-with-hands|Not Made with Hands]] **5:18 ministry of reconciliation:** The ministry of the apostles is to reunite the human family with the Father. For this to happen, the barrier of sin that separates them must be torn down by the sacramental and evangelistic actions of the Church (Mt 26:28; Jn 20:23; Acts 2:38) (CCC 981, 1424, 2844) **5:19 not counting their trespasses:** Essential to our reconciliation with God but not equivalent to it. Forgiveness, though it includes the nonimputation of sin (Rom 4:6-8), is based on a true removal of guilt (Ps 103:12) by the cleansing power of the Sacraments (Jn 20:23; Acts 22:16; Jas 5:14-15). This is why Paul describes the believer as \"a new creation\" in Christ (2 Cor 5:17) **5:20 ambassadors:** The term refers to envoys who represented Roman emperors in distant territories. These representatives carried the authority of the reigning ruler with them wherever they went. Similarly, Christians in general and the apostles in particular bear, each in their own way, the royal, priestly, and prophetic authority of Christ to the world (Mt 18:18; Rom 15:16; Rev 5:9-10) (CCC 859) **5:21 made him to be sin:** Jesus was not made a sinner or personally counted guilty of sin on the Cross. Rather, he bore the curse of death that mankind incurred because of sin (Gal 3:13; 1 Pet 2:22-24), even though he himself **knew no sin,** i.e., committed no sin (Jn 8:46; 1 Jn 3:5) (CCC 602-3). • Paul adopts the idiom of the Greek OT, where \"sin\" is a shorthand expression for a Levitical \"sin offering\" (Lev 4:21; 5:12; 6:25). Isaiah uses this same language for the suffering Messiah, who was expected to make himself an \"offering for sin\" (Is 53:10). **the righteousness of God:** An important expression in Paul\'s writings. It can refer **(1)** to God\'s own righteousness that is manifest to the world when he is faithful to his covenants (Rom 3:25-26) and **(2)** to the gift of righteousness that God imparts to the baptized (Phil 3:9). See note on Rom 1:17 **6:1 in vain:** Unless the Corinthians recognize and follow Paul as their apostolic father and founder, the \"false apostles\" (11:13) could lead them to spiritual ruin. The danger of falling from grace is a reality faced by every believer in this life (Gal 5:4; Heb 6:4-6; 2 Pet 2:20-22) **6:2 At the acceptable time:** A citation from the Greek version of Is 49:8. • Isaiah outlines the mission of the Servant Messiah: he will restore the tribal family of Israel and bring the light of salvation to the Gentiles (Is 49:6). Christ fulfills this mission through the apostolic ministry of his servants, like Paul (Acts 13:47). In this context, Paul is stressing that God is ready **(now)** to help the Corinthians in their time of crisis, reminding them that the window for repentance will not always remain open (CCC 859, 1041) **6:3 no obstacle:** A central part of Paul\'s pastoral ministry. It means that he **(1)** always practices what he preaches and that **(2)** he willingly surrenders certain apostolic rights that might burden others or be susceptible to misunderstanding (Rom 14:13; 1 Cor 9:12; 10:33) **6:4-7** A list of Paul\'s afflictions (6:4-5) and virtues (6:6-7). His countless tribulations reveal his sacrificial love for the Corinthians, and his proven character shows him a genuine servant of Christ. By listing his trials, Paul is boasting that he more closely resembles the suffering and crucified Jesus than any of his critics (11:23-30) **6:6 the Holy Spirit:** The Greek can also be rendered \"a holy spirit\", referring to the virtue of sanctity displayed in the life of the apostle **6:7 weapons of righteousness:** Paul\'s arsenal against the forces of Satan include truth, righteousness, faith, salvation, and the word of God (10:3-5; Eph 6:13-17; 1 Thess 5:8). Weapons for the **right** hand and the **left** may refer to the sword (offense) and the shield (defense) carried by soldiers of his day **6:8 treated as impostors:** The first of seven accusations hurled at Paul by his opponents (6:8-10). He fights off these false charges with the facts, demonstrating at every step that critics see only his outward afflictions and know nothing of the spiritual motives and joys behind them **6:12 not restricted by us:** Paul defers responsibility for the discord and distrust that has grown up between him and his readers. The Corinthians are the ones who questioned his apostleship in the first place and allowed the \"false apostles\" (11:13) to take advantage of them **6:13 I speak as to children:** Paul is the spiritual father of the Corinthian Church. See note on 1 Cor 4:15 **6:14 Do not be mismated:** Or, \"Do not be yoked together.\" • Paul\'s injunction is probably inspired by Deut 22:10, which forbade the Israelites from yoking different kinds of animals together. **with unbelievers:** Paul is not saying that Christians should sever every casual, family, or business relationship with non-Christians (1 Cor 5:9-13). He is urging them to pull away from dangerous relationships that threaten their faith **6:15 Belial:** A Hebrew epithet for \"Satan\". The term is used only here in the NT but is found elsewhere in Jewish literature of the period (sometimes spelled \"Beliar\") **6:16-18** A chain of Scripture passages that remind readers of their *dignity* in Christ and their *duty* to remain pure. The citations are from Ezek 37:27, Is 52:11, Ezek 20:34, and a combination of 2 Sam 7:14 with Is 43:6. • These texts are connected with the founding of the New Covenant and God\'s effort to rescue Israel from the idolatry and impurity of the Gentiles. Paul sees this as the construction of a new temple out of the men and women God gathers around the Messiah. In ancient Israel, the sacredness of the sanctuary was radically incompatible with the profanities of idolatry, and indeed the entire sacrificial system of the Temple was put in place to destroy Israel\'s affection for idols. The same principles apply to the living sanctuary of believers. See essays: *Sacrifice in the Old Testament* at Lev 9 and **Shun Immorality, Shun Idolatry** at 1 Cor 6 **6:16 we are the temple:** The presence of God in the hearts and midst of his people makes them a living sanctuary where true worship and sacrifice rise before him (CCC 797, 1179). See note on Eph 2:21 **7:1 make holiness perfect:** The Corinthians are challenged to rededicate their lives to Christ and restore to Paul their full trust and affection. As a consequence, they must withdraw their support from the false apostles who defiled them with their teaching and poisoned them against Paul **7:2 taken advantage:** Implies that Paul\'s critics accused him of selfishness and even malice (12:17-18). For this reason, he appeals often to God and the conscience of his readers to testify that his ministry among them was always sincere and driven by love (1:12, 23; 4:2; 5:11) **7:3 die together** .**live together:** An idiom for personal commitment (2 Sam 15:21) **7:4 I am overjoyed:** Paul ends the long explanation of his apostolic ministry on a high note (2:14-7:4). He is confident that the tensions between him and the Corinthians are finally easing and nearing their end (1:7). News to this effect was delivered by Titus (7:6-7) **7:5-16** A summary and conclusion to the first part of the letter (chaps. 1-7). It resumes the report of Titus\' mission to Corinth, which Paul\'s digression interrupted at 2:13 **7:5 Macedonia:** A Roman province in northern Greece. The afflictions that Paul and his company suffered there are unspecified and otherwise unknown. See note on 2 Cor 2:13 **7:6 the coming of Titus:** Paul was consoled by the arrival of his delegate Titus after sending him on the difficult mission to deliver a letter of rebuke to the Corinthians. His safe return to Macedonia was a cause for joy, as was his glowing report that most of the Corinthians had repented of their wrongdoing and were eager to see Paul (7:7) **7:8 my letter:** The severe letter that Paul had sent to Corinth by the hand of Titus. Although Paul wrote it with great anxiety (2:4), he was genuinely concerned for the well-being of the Corinthians and used this written form of correction as a loving means to elicit their repentance. He wanted to test their loyalty and see whether they would be \"obedient\" (2:9) to his fatherly authority by showing \"zeal\" (7:12) for him again. See note on 2 Cor 2:3 **7:9 grieved into repenting:** The Corinthians were saddened by Paul\'s letter and the crisis that made it necessary (7:8). They nevertheless resolved to amend their ways, repudiate the claims of the false apostles, and resubmit themselves to Paul\'s leadership. For his part, Paul was \"overjoyed\" (7:4) and again expressed \"perfect confidence\" in them (7:16) **7:10 godly grief** . **worldly grief:** A sharp contrast between sorrow that leads to contrition and excessive sorrow that turns away from God and ends in bitterness and despair. In the Gospels, Simon Peter exemplified the former (Mt 26:75; Lk 22:32) and Judas Iscariot the latter (Mt 27:5) **7:12 the one who did the wrong:** I.e., the unnamed offender who may have confronted Paul during his last visit to Corinth. See note on 2 Cor 2:5-11 **8:1-9:15** The central section of the letter deals with a collection of money that Paul and his associates took up among Gentile Churches during his third missionary journey (Acts 18:23-21:16). The proceeds were gathered to help the poor Christians in Jerusalem (Rom 15:25-27; 1 Cor 16:1-4). The donation was a practical gesture of charity toward fellow believers in need, as well as a symbolic token of unity expressed by Gentile Churches on behalf of their Jewish Christian brethren. Years earlier Paul had delivered similar relief to Judean Christians stricken with famine (Acts 11:28-30) **8:1 Macedonia:** A Roman province in upper Greece, just north of Corinth. The Book of Acts indicates that Paul planted the gospel in at least three cities of this region: Philippi, Thessalonica, and Beroea (Acts 16:11-17:14) **8:2 a wealth of liberality:** Paul praises the Macedonians for contributing abundantly to the Jerusalem collection despite their destitute circumstances. He thus challenges the Corinthians, who are comparatively wealthy, to follow the lead of their northern neighbors by giving alms in proportion to their prosperity. These contributions are to be set aside every Sunday when they gather for worship (1 Cor 16:2) (CCC 1351) **8:3 according to their means:** Giving alms to the poor is prescribed as a work of mercy in the OT (Tob 12:8-9) as well as in the NT (Mt 6:2-4). Here Paul tries to stimulate a healthy rivalry, hoping that the generous example of the Macedonians will draw forth an even greater gift from the Corinthians. • The standard Paul erects for almsgiving is the standard tradition adopts for offerings to the Church. This is stated in the fifth precept of the Church, which obliges us to give a part of our earnings to the Lord, each according to his means (CCC 2043) **8:6 Titus:** A close associate of Paul who is coming to oversee the fund-raising efforts that began a year earlier but were never completed (8:10; 9:2). The campaign probably slowed or came to a halt because of the recent tensions that had arisen between Paul and the Corinthians **8:7 you excel in everything:** The Corinthians were blessed in many ways, spiritually and economically. The collection affords them a prime opportunity to **(1)** express thanksgiving to God for what they have and **(2)** to lend a helping hand to those who have not **8:8 not as a command:** Donating money to the Jerusalem fund was voluntary, not mandatory. Paul does not force them into charitable giving but invites them to \"do\" it because they \"desire\" it (8:10; 9:7) **8:9 he was rich:** The life of Jesus Christ is a lesson in generosity. Though infinitely perfect and self-sufficient in his divinity, he became man in the \"form of a servant\" (Phil 2:7) to save us from sin and enrich us with divine life (Jn 10:10). The contrast between Christ\'s wealth (divinity) and poverty (humanity) means, not that he *divested* himself of glory in the Incarnation, but that he *disguised* it behind the veil of his human flesh (Col 1:19; 2:9) (CCC 517, 2546) **8:12 not** . **what he has not:** Paul does not want the Corinthians to overextend themselves, zealously pledging money they are unable to give **8:14 equality:** Paul envisions a fair distribution of burdens and blessings. Since the spiritual blessings of Israel have spread to all nations in Christ, the Gentiles are obliged to return material blessings in gratitude (Rom 15:27). In this case, the prosperity enjoyed by Corinthian Gentiles should help to alleviate the poverty of Jewish Christians in Jerusalem (CCC 2833) **8:15 He who gathered much:** A citation from Ex 16:18. • The Exodus generation of Israel lived on daily rations of manna provided by the Lord. Because he ensured a fair amount of bread to each family, there was no need to hoard it or store it away. To do so would have displayed a lack of trust in his Providence. Paul is urging believers to imitate the Lord by distributing their resources so that no one in the family of faith will lack basic necessities. Prosperity is a blessing meant to be shared **8:18 the brother who is famous:** Unidentified, but apparently well-known. **preaching of the gospel:** The Greek is simply \"in the gospel\". Some ancient writers identified this \"famous\" brother with the evangelist Luke and the \"gospel\" in question with the Gospel of Luke. This is uncertain, and to an extent improbable, since in Paul\'s letters the word \"gospel\" refers to the message of salvation, not to a written narration of Jesus\' life and ministry. It is true, in any case, that Luke was one of Paul\'s missionary associates (2 Tim 4:11; Philem 24) **8:19 appointed:** Delegates were specially commissioned to deliver the charitable donations of the Gentile Churches to the poor of Jerusalem. The Jewish theologian Philo uses this same Greek expression for the appointment of envoys to deliver the firstfruits offering of the Diaspora synagogues to the Jerusalem Temple (*Special Laws* 1, 78). For the possibility that Paul viewed the relief offering in a similar way, see note on Acts 20:16 **8:21 what is honorable:** Paul sends a delegation of trusted men to manage the Jerusalem collection in Corinth (Titus and two unnamed brothers; see 8:16-18, 22). This strategy is meant to eliminate suspicions that Paul had initiated the collection because of greed or selfish motives. Entrusting the task to men of proven character ensures that the money will be collected properly, handled honestly, and delivered safely **8:22 sending our brother:** Another anonymous companion of Paul (8:18) **9:1-5** Paul challenges the Corinthians to uphold their previous commitment to his collection (9:2). He has already boasted to others of their zeal and readiness to be generous. Should they fall short of his expectations, they will humiliate Paul for being so confident and especially themselves for being stingy and double-minded (9:4) **9:6 reap bountifully:** An agricultural analogy. It illustrates that a direct relationship exists between our present efforts and the future rewards that will accrue to them. Heroic generosity in this case will produce an abundant harvest of blessings, while minimal giving will yield minimal blessings (Prov 22:8-9; Gal 6:7-9) **9:7 God loves a cheerful giver:** Charitable gifts must flow from a joyful heart (Sir 35:9; Rom 12:8), not one that hesitates or begrudges the gift (Deut 15:10). Reluctant givers show themselves to be attached to their wealth; their donations, sizable or not, are thus empty before God. • Almsgiving rejoices the giver and renews the receiver. Joyful and cheerful, then, is the one who attends to the poor, for he acquires heavenly treasures by a few small coins; and unlike the taxpayer, who is compelled by penalties, he is urged by love and invited by rewards (Maximus of Turin, *Sermons* 71) **9:9 He scatters abroad:** A citation from Ps 112:9. • The Psalmist is celebrating the greatness of the righteous man. Because he is just and generous toward his neighbor (Ps 112:5), he will be blessed by the Lord and stand secure for ever **9:10 supplies seed** . **and bread:** An allusion to Is 55:10. • Isaiah praises God as the source of every blessing. He is the One who sends rain to awaken life in the fields and provide food for the world. These natural blessings are an image of the spiritual blessings that God rains down upon the generous heart **9:11 You will be enriched:** Sacrificial generosity is richly rewarded by God, who outmatches our earthly gifts with blessings that are lasting and heavenly (Tob 4:7-11; Mt 19:29; Lk 6:38) **9:12 many thanksgivings:** As a result of Paul\'s collection, **(1)** the poor will receive aid, **(2)** God will be praised and thanked, and **(3)** the Corinthians will be greatly blessed **9:15 his inexpressible gift!:** Probably the \"surpassing grace\" of 9:14 **10:1-13:14** Paul spends the final chapters of the letter aggressively defending his apostleship. While he earlier (chaps. 1-9) addressed the *majority* of the Corinthians who still support him, he turns now to confront the impenitent *minority* who have embraced the \"false apostles\" (11:13). Throughout this section, Paul unmasks the illegitimacy of these \"superlative apostles\" (11:5; 12:11) and even threatens to discipline members who refuse to separate from them (10:6; 13:2). This shift of focus between the earlier and latter parts of the letter accounts for the change in Paul\'s tone, from conciliatory (chaps. 1-9) to confrontational (chaps. 10-13) **10:1 I who am humble:** Opponents charged Paul with being bold at a distance but mild and even timid in their presence. This alleged inconsistency was especially true of his discipline: they felt that his written threats were never matched with decisive action in person (1 Cor 4:18-21). Paul, however, imitates the **gentleness of Christ** by reserving severity and discipline as a last resort; he threatens punishment in his letters to avert the need for it when he visits (10:6; 13:2, 10) **10:3-6** Behind Paul\'s visible opponents in Corinth lurk powers that are invisible and demonic. He is confident, however, that his ministry leads **divine power** to the world through weapons of spiritual warfare: preaching, prayer, Scripture, and the Sacraments. Not even the **proud** and sophisticated arguments of his rivals can withstand the truth of his gospel, which alone brings **every thought** of man under the Lordship of Christ. See note on 2 Cor 6:7. • There is no excuse for thinking that some sins are punished while others go unpunished. The apostle says **every proud obstacle** will be punished; and every sin, because it expresses contempt for the divine law, is a proud height that exalts itself against the knowledge of God (St. Basil, *On the Judgment of God*) **10:8 our authority:** Paul\'s apostleship is a constructive mission, not a destructive one. The only reason he defends his authority so vigorously is that his rivals deny it so emphatically **10:10 His letters** . **his speech:** Critics charged that Paul was an assertive and forceful writer but an unimpressive speaker. See word study: **Unskilled** at 2 Cor 11 **10:12 compare themselves:** The false apostles not only discredit Paul, they compete with one another for prestige in the Corinthian Church. They have to **commend themselves** with letters of recommendation (3:1) because, unlike Paul, they are not commissioned by God (1:21; 2:17; 10:18) **10:13-18** Paul accuses the false teachers of trespassing into his own missionary territory and taking credit for the spiritual growth of the Corinthians. Whatever the claims of these troublemakers, Paul is the true \"father\" of the Corinthians (1 Cor 4:15) since he was the first to bring them new life in the gospel (2 Cor 10:14; Acts 18:1-18) **10:13 boast beyond limit:** This probably has two, interrelated, meanings. **(1)** Paul and his companions do not invade mission fields for which others are responsible. That is, they stay within the territorial limits assigned to them without taking credit for labors done in \"another\'s field\" (10:16; Rom 15:20). **(2)** Paul and company do not boast beyond the acceptable limits of humility but give the Lord full credit for their successful ministry (10:17). See note on 1 Cor 4:6 **10:16 lands beyond you:** Paul aspires to carry the gospel to Rome and as far west as Spain (Acts 19:21; Rom 15:24, 28) **10:17 boast of the Lord:** A paraphrase of the Greek rendition of Jer 9:24. • Jeremiah warns Israel not to boast of its wisdom, might, or riches (9:23). The Israelites should delight only in the Lord, from whom all these blessings flow. See note on 1 Cor 1:31 **11:1 bear with me:** Paul asks readers to tolerate a little boasting on his part, even though he dislikes it and knows it is foolish. It is because the Corinthians have failed to support him in the face of criticisms that he is forced to defend himself (12:11). Several times he apologizes for engaging in such folly (11:16-18, 21, 23; 12:1, 6) **11:2 I betrothed you to Christ:** Paul is the \"father\" (1 Cor 4:15) of the Corinthians and thus in charge of safeguarding their purity before marriage. He is preserving them for Christ, the **husband,** who is already betrothed to them by covenant but who waits to receive them into his home as a chaste **bride** (literally, \"virgin\"). This marital imagery is frequent in the NT (Mt 25:1-13; Eph 5:23-32; Rev 19:7) (CCC 505, 796) **11:3 the serpent deceived Eve:** An allusion to Gen 3:1-7. • Paul looks back to the Fall of Adam and Eve to warn readers that the same danger once present in the Garden of Eden is now lurking in Corinth. He fears that the Corinthians, like Eve, will be lured away from Christ by the seductive voice of evil. Satan is once again the intruder, this time disguised as the \"false apostles\" (11:13) **11:4 another Jesus:** A distorted message about Jesus in conflict with the apostolic gospel **11:5 superlative apostles:** A sarcastic title for the counterfeit apostles in Corinth (12:11). It suggests they viewed themselves as superior to Paul. See note on 2 Cor 11:13 **11:7-11** Paul defends his practice of refusing financial assistance from the Corinthians. He was able to support himself among them by donations from other Churches (11:8) and by manual labor, probably tentmaking (Acts 18:3). The Corinthians unfortunately took this as an insult and an indication that Paul did not love them (2 Cor 11:11). To counter this, Paul reveals several reasons for this pastoral decision. **(1)** He wished to lay no unnecessary burden on them (11:9). **(2)** He hoped to accentuate the stark difference between his ministry and that of his opponents, who greedily took advantage of the Corinthians\' resources (11:20). **(3)** As their spiritual \"father\" (1 Cor 4:15), he wanted to provide for them in the same way that parents do for their children (2 Cor 12:14). In the end, Paul\'s tireless labor was a greater expression of love than accepting their monetary gifts (12:15). See note on 2 Cor 2:17 **11:9 from Macedonia:** Possibly from the Christians in Philippi (Phil 4:15-18) **11:13 false apostles:** The precise identity and mission of these agitators are unknown. Paul provides us with only general information: **(1)** they were Israelites (11:22), **(2)** they furnished letters of recommendation for themselves (3:1), **(3)** they preached a foreign gospel (11:4), **(4)** they accepted financial support for their services (2:17), **(5)** they took advantage of the Corinthians (11:20), **(6)** they were outsiders who invaded Paul\'s missionary field during his absence (10:13-18), and **(7)** they were severely critical of Paul (6:8; 10:2, 10). Some scholars have argued on the basis of this that the Corinthian impostors were like the Judaizers in Galatia who pressured Christians to accept circumcision and embrace the entire ritual law of the Old Covenant. In this case, they may have come from Judea to collect money (taxes) for the Jerusalem Temple **Word Study** > [!NOTE] Word Study > *Unskilled* (2 Cor 11:6) - *Idiōtēs* (Gk.): a \"layman\", \"amateur\", or \"one who is untrained\". The word appears only here in 2 Cor and four times in the rest of the NT. Its precise meaning depends upon the context in which it is found. In Acts 4:13, it refers to men who are uneducated. In 1 Cor 14:16, 23-24, it denotes an outsider not initiated into a local Church. Paul uses the word here to admit that he is not trained in the art of professional public speaking. His opponents presumably are and jeer at the lack of eloquence and refinement in his preaching (2 Cor 10:10). This is why Paul compares himself with Moses, who ministered to Israel despite his own struggles with oral communication (Ex 4:10; note on 2 Cor 3:5). Interestingly, one of Paul\'s contemporaries, the Jewish historian Josephus, puts this same term in the mouth of Moses when he complained to the Lord of being an \"unlearned man\" (Gk. *idiotes aner*), unable to persuade the Israelites to follow him (*Antiquities* 2, 271). Like Moses, Paul has a message from the Lord, and its power to save is not lessened by the personal weaknesses of the one who preaches it (Rom 1:16; 1 Cor 1:17; 2:1-5). ^w3djos **11:14 an angel of light:** Satan is a master of deception, adept at hiding his darkness behind the mask of innocence and light. The \"false apostles\" (11:13) are intruders who collaborate with the devil and his plan to destroy the Church in Corinth. Jesus warned that such \"false prophets\" would masquerade as wolves in sheep\'s clothing (Mt 7:15) **11:15 Their end:** The eternal destiny of Paul\'s opponents will correspond to their present wickedness **11:20 For you bear it:** Paul chides the Corinthians for tolerating the aggressive tactics of his rivals. Their lack of resistance enabled the impostors to exploit them and wield reckless authority in their Church **11:21-12:10** An impassioned account of Paul\'s credentials, sometimes called the \"Fool\'s Speech\". It falls into two parts: the first recounts the apostle\'s numerous afflictions (11:22-33), the second his heavenly journeys (12:1-10). Paul boasts of these experiences to counter the claims of his opponents, who brag that their credentials and leadership skills outmatch his own. Paul insists otherwise: unlike them, he follows the footsteps of Christ by suffering and laying down his life in service to others (4:7-12; Lk 9:23; 1 Pet 2:21) **11:22 Hebrews:** The term can have a *linguistical* sense, referring to peoples who speak Aramaic (Acts 6:1), or a *genealogical* sense, referring to the descendants of Eber, the great-grandson of Shem (Gen 10:21). Perhaps both senses are intended here. **Israelites:** Descendants of the patriarch Jacob, renamed Israel (Gen 32:28). **So am I:** Paul boasts the same genealogical and linguistic credentials as his adversaries (Acts 21:40; Rom 11:1; Phil 3:4-5) **11:23 imprisonments:** Several are mentioned in the NT (Acts 16:23; 24:27; 28:16) **11:24 forty lashes less one:** A form of Jewish punishment administered by synagogue officials. Although the Torah prescribed 40 stripes, the Jews generally gave 39 to ensure the maximum penalty was not exceeded (Deut 25:1-3). That Paul endured this treatment five times over displays his unwavering commitment to bring the gospel to Israel, no matter the cost (Acts 9:15-16). See note on Acts 13:5 **11:25 beaten with rods:** A form of Roman punishment that Paul endured at Philippi (Acts 16:22). As a Roman citizen, he should have had legal protection from this abuse (Acts 16:37-40). **I was stoned:** This happened on his first missionary journey in Lystra (Acts 14:19-20). **I have been shipwrecked:** This does not include the shipwreck in Acts 27:13-44, which happened a few years later. The Book of Acts never mentions these earlier hardships, although it does indicate that Paul embarked on numerous sea voyages (Acts 13:4, 13; 14:26; 16:11; etc.) **11:26 false brethren:** This may refer **(1)** to those who claimed to be Christians but were not or **(2)** to Judaizing Christians who opposed Paul\'s ministry and tried to impose the ritual and sacrificial laws of the Old Covenant on Gentile converts to Christianity (cf. Acts 15:1-2; Gal 2:4). The latter meaning would link them to the \"false apostles\" in Corinth (11:13) **11:30 I will boast:** Paul boasts only of his suffering and humiliation, i.e., those things that unite him with Christ, who was \"crucified in weakness\" (13:4) **11:32-33** Paul had to flee from **Damascus** when Jewish opponents from the synagogue conspired with the city\'s governor to arrest him and kill him as a troublemaker (Acts 9:23-25). This plot is dated within the reign of the Nabatean ruler **King Aretas** IV, who controlled the city between A.D. 37 and 40. This was Paul\'s first experience of persecution as a Christian, only a few years after his conversion in the same city (Acts 9:23-25). This dramatic escape is one more example of his weakness, making him look more like a fugitive than like a hero **12:1-10** Paul remembers a heavenly journey experienced years earlier. Though he is unable to articulate the precise nature of this rapture (in body or simply in spirit), it gave him a foretaste of glory that would encourage him through earthly trials. The NT indicates that Paul received numerous **visions** and **revelations** (12:1) throughout his apostolic career (Acts 9:1-8; 16:9; 18:9; 22:17-18; Gal 1:12) **12:2 I know a man:** Although his language is indirect, 12:7 makes it clear that Paul is speaking about his own experience. **fourteen years ago:** Corresponds approximately to A.D. 42, when Paul was in Antioch (Acts 11:25-26) or Jerusalem (Acts 11:30). See introduction: *Author and Date.* **the third heaven:** Reflects a common Jewish tradition that the Lord stacked the \"heavens\" three levels high: **(1)** the first heaven is the atmosphere of birds and clouds; **(2)** above that stands the realm of the sun and stars; **(3)** and beyond that lies the dwelling of God. Paul\'s journey took him to the highest heaven, \"Paradise\" (12:3), where he caught a glimpse of eternal glory **12:4 cannot be told:** Paul was bound to silence by a prophetic restraint. This means he was not *permitted* to disclose the heavenly secrets he saw and heard, not that it was necessarily *impossible* to speak of them with words **12:7 a thorn:** Sometimes interpreted as a sickness or physical disability, such as failing eyesight (Gal 4:13-15; 6:11). Others connect it with the Hebrew idiom used in Num 33:55, where it denotes personal opposition or harassment. Either way, God allowed Paul to suffer so that he would maintain perspective and not take pride in his heavenly experiences. Even the heights of Paul\'s mystical life were tempered with suffering and weakness. **messenger of Satan:** Like righteous Job, Paul endured afflictions that were permitted by God and administered by the devil (Job 1-2). • Some ask if the devil is good because he is useful. We respond that he is only evil, but God who is good and almighty draws from the devil\'s malice many just and good things. The devil possesses a will that is bent on evil, not the Providence of God that brings good from him (St. Augustine, *Against the Manichaeans* 2, 28, 42) **12:9 My grace is sufficient:** Paul\'s petition for relief was denied (12:8), indicating that his suffering was serving a higher purpose in the plan of God (Rom 8:28). Grace was given him to endure these trials and make him rely upon the Lord. His experience shows that God gives us what we *need* and not always what we want (CCC 268, 273, 1508) **12:11 commended by you:** Paul\'s boasting would have been unnecessary had the Corinthians defended him against the attacks of the false apostles. See note on 2 Cor 11:1. **superlative apostles:** A sarcastic reference to the \"false apostles\" (11:13) who invaded the Corinthian Church (11:5) **12:12 signs of a true apostle:** Visible manifestations of divine power. Paul does not specify the exact nature of these extraordinary deeds but appeals to them as confirmation of his apostleship (cf. Mk 16:20; Rom 15:18-19; Heb 2:4). If Paul were a fraud, as his critics claim, such miracles would not have accompanied his message **12:14 the third time:** An announcement of Paul\'s forthcoming visit (13:1, 10). His first trip to Corinth lasted over 18 months (Acts 18:1-18), while his second proved to be a short and distressing visit (2 Cor 2:1). As before, Paul does not plan to **burden** the congregation by accepting payment for his apostolic work. See note on 2 Cor 11:7-11. **parents for their children:** Paul is the spiritual father of the Corinthians (6:13). Because he is responsible for their Christian formation, he hopes he will not be humiliated or disappointed by misbehaving children when he comes (12:21). See note on 1 Cor 4:15 **12:15 spend and be spent:** Instead of demanding payment for his labor, Paul is willing to spend himself for the good of souls. His sacrificial zeal for the gospel (Phil 2:17) enables him to endure discomforts that he knows will benefit the wavering Corinthians **12:16 crafty, you say:** Suspicions were apparently raised that Paul was mishandling the funds of the Jerusalem collection (chaps. 8-9). Critics probably accused him of secretly pocketing some of the money for himself, even though he appeared to live in poverty while among them (11:9). These accusations were empty: Paul\'s conscience was clear (1:12) because his conduct was irreproachable (4:2). See note on 2 Cor 8:21 **Word Study** > [!NOTE] Word Study > *Paradise* (2 Cor 12:3) ^8md01z - *Paradeisos* (Gk.): a Persian loan word meaning \"garden\" or \"park\", used three times in the NT. The term makes its first biblical appearance in the Greek version in Gen 2:8, where it refers to the Garden of Eden. Here, before his rebellion, man lived enfolded in the blessings and peace of God. Centuries later, the Prophets foretold that the blissful conditions of Eden would reappear in the future (Is 51:3; Ezek 36:35). The NT sharpens this expectation, indicating that the true garden of paradise is supernatural and heavenly, not natural and merely earthly. It is nothing less than the eternal dwelling of God, where Jesus promised to accompany the good thief after death (Lk 23:43) and where Paul was transported in a mystical journey (2 Cor 12:3). This heavenly paradise is the eternal dwelling that awaits the saints (Rev 2:7). ^6nreg7 **12:21 have not repented:** Although most of the Corinthians regained their trust in Paul (7:9), a minority remained impenitent and continued to criticize his apostleship. These unrepentant few likely supported the \"false apostles\" (11:13) and followed their immoral example **13:1 two or three witnesses:** Judicial criteria drawn from Deut 17:6 and 19:15. • The Mosaic Law forbade Israel to punish crimes on the basis of a single witness. Accused persons were thus assured a fair criminal process and that punishment would not be administered without credible and corroborating testimony. Paul, like Jesus, applies this principle in a New Covenant context (Mt 18:16-17). He thus assures the Corinthians that detractors will not be expelled from their fellowship and liturgy without a just examination of the facts (1 Tim 5:19). Even so, Paul is ready to punish disobedience if necessary (10:6; 13:2). See note on 1 Cor 5:13 **13:3 you desire proof:** This sums up all the criticisms leveled against Paul, since some of the Corinthians, under the deceitful influence of false teachers, doubted and even denied that Christ was **speaking** through him as a genuine apostle. Paul strategically applies this same standard to his critics in 13:5 to test whether or not Christ dwells within them **13:4 crucified in weakness:** The Cross of Christ stands behind many of Paul\'s references to weakness (1 Cor 1:23-25; 2:2-3; 2 Cor 11:30; 12:5, 10). Just as the humiliating death of Jesus gave way to his powerful Resurrection, Paul and the other apostles willingly embrace suffering and shame so that the risen life of Jesus can flow out to others. The point is that God\'s power operates through human weakness, not in spite of it (2 Cor 12:9) **13:9 your improvement:** Paul wants most to restore his readers to spiritual health. Both Corinthian letters reveal his concern for them and the efforts he was willing to make to bring them from infancy to spiritual maturity (1 Cor 3:1-3) **13:12 a holy kiss:** A gesture of affection and Christian brotherhood (Rom 16:16; 1 Pet 5:14). It is a common expression of hospitality in the Near East, equivalent to a friendly handshake in the modern Western world **13:14** One of the earliest and clearest expressions of faith in the Trinity found in the NT. It has been used for centuries as a liturgical benediction (CCC 249, 1109) --- > Scott Hahn and Curtis Mitch, *The Ignatius Catholic Study Bible: New Testament*, Revised Standard Version, Second Catholic Edition (San Francisco: Ignatius Press, 2010).