The Book of 2 Corinthians

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Greetings, and the God of all comfort

• 1 Paul, an apostle of Jesus the Anointed through God’s will, and Timothy our brother: to the church assembly of God^fnpossible quotation/allusion to Numbers 16:3, Deuteronomy 23:1, and 1 Chronicles 28:8 in the Septuagint, an ancient translation of the Old Testament into Greek. living in Corinth, together with all the holy ones who are in the whole of Achaia.^fn“Achaia” was a province of Rome which included most of Greece.
• 2 Grace^fn“Grace” The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis).  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. to you and peace from God our Father and the Anointed Lord Jesus.
• 3 Blessed be the God and Father of our Lord, Jesus the Anointed, the Father of all compassions^fn“compassions” could also be translated “mercies” and God of all comfort.^fnquotation/allusion to Exodus 34:6 and Isaiah 40:1
• 4 He’s the One comforting us in all our tribulation, for us to be able to comfort the men in every tribulation through the comfort that we ourselves are comforted by God,
• 5 because just as the sufferings of the Anointed overflow into us, likewise, our comfort also overflows through the Anointed.
• 6 But if we’re afflicted, it’s for your comfort and salvation.  If we’re comforted, it’s for your comfort, working in the endurance of the same sufferings that we also suffer.
• 7 And our hope for you is unshakeable, *knowing that since you’re partakers in the sufferings, so also, you’re partakers in the comfort.

The affliction in Asia

(Thematic parallels: Acts 16:22-34)

• 8 For brothers, we don’t want you to be ignorant of our affliction which happened in Asia, that we were burdened so excessively beyond our strength that we despaired even of life.
• 9 But we *have the sentence of death in ourselves, so that we aren’t *trusting in ourselves, but in God, the One raising the dead,
• 10 who rescued us from so great a death and will rescue us, in whom we also still *hope that He will rescue us.
• 11 And you’re joining in helping for our sake through prayer, so that thanks might be given for our sake by many people^fn“people” is literally “faces” for the grace given to us through many prayers.
• 12 For our boast is this: the testimony of our conscience is that we acted in God’s [holiness]^fn“holiness” many later manuscripts read “purity” here. and sincerity in the world – not in fleshly wisdom but with the grace of God – and did this more abundantly towards you.
• 13 For we definitely don’t write things to you other than what you can read or even understand, and I hope that you will understand until the end,
• 14 just as you also understood us in part.  So we’re boasting of you, just as you also will boast of us in the day of our Lord Jesus.

A Change of Travel Plans

• 15 And with this confidence, I was previously intending to come to you so that you might have grace a second time,
• 16 and then to pass into Macedonia through you.  And again from Macedonia to come to you, and to be sent by you into Judea.
• 17 Therefore, by resolving this, I didn’t then make light of it, did I?  Or do I resolve what I resolve in accordance with the flesh, so that with me there’s both “definitely yes”^fn“definitely yes” is literally “Yes! Yes!”  It’s a repetition of an affirmative that can have emphatic sense. It was here translated “definitely yes” to more accurately convey the parallelism and contrast with the follow statement (see following note). and “definitely no”?^fn“definitely no”. In Greek, this is a double negative (no, no) to add emphasis. Since English double negatives cancel each other out (instead of adding emphasis) the word “definitely” was added to keep the emphatic sense of the Greek.
• 18 But God is faithful because our word to you isn’t both “Yes” and “No”.
• 19 For the Son of God, Jesus the Anointed, the One who was proclaimed among you through us – through me, and Silvanus, and Timothy – wasn’t both “Yes” and “No”.  But in Him it has become “Yes.”
• 20 For as many as God’s promises are, the “Yes” is in Him.  Therefore, the “Amen” is also through Him for the glory of God through us.
• 21 But the One confirming us with you in the Anointed (and having anointed us) is God.
• 22 He’s also the One who set His seal on us and gave us the down payment^fn“down payment” is literal.  The Greek word here is imported from Hebrew and refers to “earnest money” given as a surety that the rest of the payment will be given. of the Spirit in our hearts.
• 23 And I call God as a witness upon my soul that I didn’t come to Corinth yet in order to spare you.
• 24 Not that we have authority over^fn“we have authority over” is one word in Greek, often translated “lord it over” here.  It comes from “κύριος” (kurios), which is typically translated “Lord” (as in “the Lord Jesus”) and literally means “to be lord of” in the sense of “to have authority over”.  There are Greek words which indicate oppressive authority which could be translated “lord it over”, but they aren’t used here. your faith, but we’re fellow workers for your joy, for you *stand firm in the faith.

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Grief and forgiveness

(Parallel teachings: Matthew 18:15-35)
(Thematic parallels: 1 Corinthians 5-6; see note on verse 6)

• 1 For I decided this within myself, not to come to you in grief again.
• 2 For if I grieve you again, what man can be making me glad except the man being grieved by me?
• 3 And I wrote this same thing so that having come, I wouldn’t have grief from men who ought to rejoice with me, *trusting in all of you that my joy is the joy of you all.
• 4 For I wrote to you from much distress and anguish of heart, through many tears.  Not so that you might be grieved, but so that you might know the ^love that I have so abundantly for you.
• 5 But if someone has grieved anyone, he hasn’t grieved me (so that I’m not putting a burden on^fn“I’m… …putting a burden on” is one word in Greek with that exact meaning, though it can also mean “to be burdensome”.  It can mean to “overload” someone in a figurative sense, and thus can mean to be “severe”. you), but in part he grieves all of you.
• 6 This punishment by the many^fn“This punishment by the many” is likely a reference to Church discipline which Jesus set forth in Matthew 18:15-20.  In Paul’s previous letter to the Corinthians, he mentioned an immoral man who was sleeping with his father’s wife.  Paul told the Corinthians to put him out of the church and shun him (as Jesus directed in Matthew 18).  This certainly was a “punishment by the many” and Paul says that’s sufficient, probably recognizing that God Himself will deal with the man. is sufficient for such a man.
• 7 So on the contrary, it’s better for you to forgive and to comfort him, lest somehow such a man be swallowed by abundant grief.
• 8 For this reason, I urge you to reaffirm your ^love to him.
• 9 For I also wrote for this reason: so that I might test you and know the result,^fn“test you and… …the result ” is one word in Greek.  It properly refers to the process or result of a test/trial, and can include the evidence used to come to the result. whether you’re obedient in all things.
• 10 And whomever you forgive for anything, I do also.  And for whatever I have forgiven (if I have forgiven anything), it’s for your sake in the sight of the Anointed,
• 11 so that we aren’t taken advantage of by Satan, for we aren’t ignorant of his schemes.

An open door

• 12 And having come to Troas for the good news of the Anointed, a door has also been opened for me by the Lord.
• 13 But I don’t *have rest in my spirit because of me not finding Titus my brother.  But having bid them farewell, I departed into Macedonia.
• 14 But grace be to God, the One always leading us in a triumphal procession^fn“leading… …in a triumphal procession” is one word in Greek.  It properly refers to a victor parading around to celebrate their victory and displaying the defeated enemy as part of the procession. in the Anointed, and the fragrance of the knowledge of Him manifesting through us in every place. ^CFThematic parallels: Colossians 2:15; Ephesians 5:2
• 15 For we are a sweet fragrance of the Anointed to God in the men being saved and in the men perishing,
• 16 to whom an odor from death indeed leads into death, and to whom an odor from life leads into life.  And who is fit for these things?
• 17 For we aren’t like the many who are peddling the word of God, but as from purity, but as from God, we speak before God in the Anointed.

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The New and Old Covenants

(Parallel teachings: Hebrews 8:1 – 10:18)
(Thematic parallels: Matthew 17:1-8 and parallels; Matthew 27:51 and parallels)

• 1 Do we begin to commend ourselves again?  Or do we need letters of commendation for you, or from you, as some do?
• 2 You are our letter, *written in our hearts, being known and being read by all men,
• 3 revealing that you’re a letter of the Anointed, served by us, *written not with ink, but with the Spirit of the living God.  Not on stone tablets, but on fleshly tablets of human hearts.^fnquotation/allusion to Ezekiel 11:19, Ezekiel 36:26, and Jeremiah 31:33, and also likely to the writing of the Ten Commandments in Exodus 31:18, Exodus 24:12, and Exodus 32:15-16
• 4 And we have confidence like this toward God through the Anointed.
• 5 Not that we’re fit in ourselves to consider anything as coming from ourselves, but our fitness is from God,
• 6 who also made us fit servants of a new covenant, not of the letter, but of the Spirit.^fnquotation/allusion to Jeremiah 31:31-34  For the letter kills, but the Spirit makes alive.
• 7 But if the ministry of death (in letters *engraved on stones^fnquotation/allusion to Exodus 34:1-4, Exodus 34:28-29, Deuteronomy 9:9-11, and Deuteronomy 10:1-4) happened in such glory that the sons of Israel weren’t able to gaze into the face of Moses because of the glory on his face,^fnquotation/allusion to Exodus 34:29-35 (the glory being nullified)
• 8 how will the ministry of the Spirit not be in more glory?
• 9 For if the ministry of condemnation had glory, the ministry of righteousness overflows much more in glory.
• 10 For even what was *glorified, now isn’t *glorified in this respect because of the glory surpassing it.
• 11 For if the thing being nullified was marked with glory, the thing remaining is much more marked by glory.
• 12 And having such a hope, we therefore employ much boldness.
• 13 And not like Moses, who was putting a veil on his face so the sons of Israel couldn’t gaze into the end of the thing being nullified.^fnquotation/allusion to Exodus 34:29-35
• 14 But their minds were hardened,^fnquotation/allusion to Isaiah 6:9-10.  Also, “were hardened” could be translated “were made calloused”.  The Greek word refers to making something harder which carries the connotation of being insensate, like a callous. for the same veil remains until this present day, not being unveiled by the reading of the old covenant because it’s nullified in the Anointed.
• 15 But whenever Moses is read until today, a veil lies over their hearts.^fn“hearts” is literally “heart”
• 16 And whenever someone turns to the Lord, the veil is taken away.^fnquotation/allusion to Exodus 34:34
• 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty.
• 18 But we all with an *unveiled face — reflecting the glory of the Lord like a mirror — are being transformed into the same image from glory to glory, as it’s from the Lord, who is the Spirit.

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Cost and Reward of the Good News

(Parallel teachings: Romans 8:18-25; 2 Corinthians 6:4-10; 1 Corinthians 4:9-13)
(Thematic parallels: Judges 7:16-22)

• 1 Because of this, since we received mercy in having this ministry, we don’t lose heart.
• 2 But we renounced the hidden things of shame, not walking in craftiness nor deceitfully corrupting^fn“deceitfully corrupting” is one word in Greek.  It properly refers to using deceptive bait to ensnare, like concealing a fishhook with a worm, and the resulting corruption that results from being ensnared. the word of God, but in the sight of God are commending ourselves to every conscience of men by the manifestation of the truth.
• 3 But even if our good news is *veiled, it’s *veiled to the men perishing,
• 4 in whom the god of this age blinded the minds of the unbelieving, leading to the light of the good news of the glory of the Anointed – who is the image of God^fnquotation/allusion to Genesis 1:26-27. See also, Hebrews 1:3 – not dawning on them.
• 5 For we don’t preach about ourselves, but about the Anointed Lord Jesus.  But we ourselves are your slaves for the sake of Jesus.
• 6 For God is the One who said: “Out of darkness, light will shine^fnquotation/allusion to Genesis 1:3“, who shone in our hearts to give the light of the knowledge of God’s glory in the face of [Jesus] the Anointed.
• 7 And we have this treasure in earthen vessels so that the surpassing power might be God’s and not from us.
• 8 We’re hard-pressed in everything, but not crushed; perplexed, but not despairing;
• 9 persecuted, but not abandoned; struck down, but not destroyed;
• 10 Always carrying the death of [the Lord] Jesus in our body, so that the life of Jesus might also be apparent in our body.
• 11 For we – the men living – are continually delivered to death for Jesus’s sake, so that the life of Jesus might also be apparent in our mortal flesh.
• 12 So then death works in us, but life in you.
• 13 But having the same spirit of faith in accordance with what is *written: “I believed, therefore I spoke“^fnquotation/allusion to Psalm 116:10 we also believe, therefore we also speak,
• 14 *knowing that the One who raised the Lord Jesus will also raise us with Jesus and will present us with you.
• 15 For all things are for your sake, so that the grace which overflowed through more men might result in thanksgiving which overflows to the glory of God.
• 16 Therefore, we don’t lose heart.  But even if our outward man decays, yet our inner man is renewed day by day.
• 17 For our momentary, light affliction is producing for us the weight of the glory of ages,^fn“of ages” this adjective is typically translated “eternal” here. The noun form refers to a whole time period, such as a person’s lifetime, (e.g., John 8:35) an age/epoch (e.g., 1 Cor 8:13), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context usually dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9). Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “of ages” was chosen to communicate both senses. which is abundantly beyond measure.
• 18 We aren’t keeping our eyes on the things seen, but on the things not seen.  For the things being seen only last for a season, but the things not seen last for the ages.^fn“ages” see footnote on previous verse.

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Cost and reward of the good news (continued)

(Parallel teachings: Romans 8:18-25; 1 Corinthians 15:50-54)
(Thematic parallels: Philippians 1:21-24; John 14:2-3)

• 1 For we *know that if our earthly house (the tent of our body^fn“tent of our body” is one word in Greek. It literally means “tent”, but figuratively means the body in which our spirit dwells.) is destroyed, we have a building from God, a house for the ages^fn“ages” this adjective is typically translated “eternal” here. The noun form refers to a whole time period, such as a person’s lifetime, (e.g., John 8:35) an age/epoch (e.g., 1 Cor 8:13), or even time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The adjective form is similarly context-dependent, and the New Testament context usually dictates a meaning similar to “forever” (but not always: e.g. 2 Tim 1:9). Alternately or additionally, it can indicate the quality of a time period — indicating greatness/severity — like the English idiom “of ages” (e.g. “battle of the ages”). Thus, “ages” was chosen to communicate both senses. made without hands in the heavens.
• 2 For we also groan internally in this tent, longing to clothe ourselves with our dwelling from heaven.
• 3 And indeed, if we clothe ourselves we won’t be found naked.
• 4 For we also groan internally as the men who are in the tent, being burdened since we don’t want to unclothe ourselves, but to clothe ourselves so that the mortal might be swallowed up by life.^fnquotation/allusion to Isaiah 25:8
• 5 But the One who prepared us for this same thing is God, who [also] gave us the down payment^fn“down payment” is literal.  The Greek word here is imported from Hebrew and refers to “earnest money” given as a surety that the rest of the payment will be given. of the Spirit.
• 6 Therefore, we’re always boldly confident and *knowing that while at home in the body, we’re away from our home with the Lord.
• 7 For we walk by faith, not by sight.
• 8 Yet we’re boldly confident, and think it better to be away from our home in the body and to be at home with the Lord.
• 9 Therefore, we also earnestly strive to be pleasing to Him, whether at home or away from home.
• 10 For all of us must be revealed before the judgement seat of the Anointed so that each might receive back the things done through the body, whether good or evil, to each according to what he did,
• 11 Therefore, *knowing the reverent fear^fn“reverent fear” is one word in Greek.  Its primary meaning is “fear”, but it can also mean “awe” or “reverence” depending on the context.  (The Hebrew word for “fear” has the same range of meaning)  Since both fear and reverence are appropriate toward God, both definitions were included.  Further, the word can mean both, and both were likely intended. of the Lord, we convince men, but we are *revealed to God, and I also hope to be *revealed in your consciences too.

Jesus’s death and reconciliation

(Parallel teachings: Romans 5:6-11; Ephesians 2:13-18)
(Thematic parallels: Colossians 1:19-22)

• 12 [For] we aren’t commending ourselves to you again, but giving you an opportunity to boast concerning us, so that you might have an answer to the men boasting in appearance and not in the heart.
• 13 For if we were beside ourselves, it’s for God; if we’re of sound mind, it’s for you.
• 14 For the ^love of the Anointed compels us, having judged this: that One^fn“that One died” many later manuscripts read “that [if] One died” died for the sake of all, therefore all died.
• 15 And He died for the sake of all, so that the men living might no longer live for themselves, but for the One who died and was raised for their sake.
• 16 So then, we *regard no one in accordance with the flesh from now on.  Even if we have known the Anointed in accordance with the flesh, yet now we don’t know Him that way anymore.
• 17 Therefore, if anyone is in the Anointed, he is a new creation. The original things passed away, behold, [the new things have come].^fnquotation/allusion to Isaiah 43:18-19, and possibly Isaiah 65:17; 66:22 “the new things have come” many later manuscripts read “all things have become new”
• 18 And all things are from God, the One who reconciled us to Himself through [Jesus] the Anointed and gave us the ministry of reconciliation,
• 19 so that God in^fn“God in the Anointed”  The construction in Greek is slightly ambiguous, centering on what “in” means.  It could mean: (1) “so that in the Anointed, God was reconciling”, or (2) “so that by the Anointed, God was reconciling”, or (3) that God (the Father) was in the Anointed while He was reconciling the world.  The current translation was chosen to preserve as many of these understandings as possible. the Anointed was reconciling the world to Himself, not taking their missteps^fn“missteps”. The Greek word used here doesn’t quite mean “sin”. It’s the word “παράπτωμα” (paraptóma) and is also used in Ephesians 2:1 in the phrase: “dead in your ‘paraptóma’ and sins”. It carries the connotation of a “slip-up” or a “false step” with the implication – but not certainty – that it was unintentional. into account against them, and having put the message of reconciliation in us.
• 20 Therefore, we are ambassadors for the Anointed, as if God is calling through us, we plead for the Anointed: “Be reconciled to God”.
• 21 [For] He made the One who didn’t know sin into a sin purification offering^fn“into a sin purification offering” This phrase is typically translated “to be sin” or “into sin”. There are three major interpretations of this phrase: (1) It refers to Jesus taking all of our sins into Himself on the cross so He could be punished vicariously in our place as our substitute. (Compare with Hebrews 9:14) (2) This refers to the incarnation, since Jesus was sent “in the likeness of sinful flesh” (Romans 8:3; this interpretation was especially popular among the early church fathers.) (3) This refers to the Levitical sacrificial system, to the Hebrew word typically translated “sin offering” in a sacrificial context. This is supported by respected lexicons like BDAG and Mounce, and Jesus is called this elsewhere in the New Testament (e.g. Romans 8:3). The typical translation “sin offering” is possible, but has less support in high-level scholarship. The Hebrew word can mean “sin”, but it can also mean “purification” (e.g. Numbers 8:7). The “sin offering” was used to purify uncleanness, whether or not a sin was committed. Thus, it was required even when no sin was committed, such as after childbirth (Leviticus 12:1-8), certain diseases (Leviticus 14), etc. High-level, peer-reviewed scholarship dedicated to the field (e.g. Milgrom, Levine, Gane, Sklar, Wright, Gorman, etc.) is largely united on the “purification offering” understanding. The BOS Bible has aligned itself with that high-level, peer-reviewed scholarship in its translation. for our sake, so that we might become God’s righteousness in Him.

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Grace Through Trials

(Parallel teachings: 2 Corinthians 11:23-28; 2 Corinthians 4:8-12)

• 1 And working together with Him, we also encourage you not to receive the grace of God in vain.
• 2 For He says, “I heard you in an acceptable season, and I rushed to your aid in a day of salvation.“^fnquotation/allusion to Isaiah 49:8  Behold, now is the season of favor.  Behold, now is the day of salvation.
• 3 We’re putting nothing offensive in anyone’s way so that the ministry won’t be discredited.
• 4 But in everything, we’re establishing ourselves as God’s servants by much endurance in afflictions, in distresses, in calamities,
• 5 in beatings, in imprisonments, in chaos, in exhausting labors, in sleepless nights, in fasts,
• 6 in purity, in knowledge, in patience, in benevolence,^fn“benevolence” this Greek word refers to kindness that is both practical (meeting real needs) and morally upright.  It also contains the idea of integrity. in the Holy Spirit, in sincere ^love,
• 7 in the word of truth, in God’s power through the war equipment^fn“war equipment” is one word in Greek.  It refers to the various tools, implements, and weapons used to wage war.  The Greek word is “ὅπλον” (hoplon), which was one name for the large shield from which the “Hoplites” in the ancient Grecian military got their name. of righteousness in the right hand and the left hand.
• 8 Through glory and disgrace, through slander and praise, regarded as deceivers and yet true,
• 9 as unknown and yet fully known, as dying and behold we live, as being disciplined and not being put to death,
• 10 as grieved but always rejoicing, as poor but making many rich, as having nothing and yet possessing all things.
• 11 Our mouth has opened freely to you Corinthians, our heart has been enlarged for you.
• 12 You aren’t restrained by us, but you’re restrained in your affections.
• 13 And in return for the same, (I speak as to children) you must also be opened wide for us.

Don’t Become Unequally Yoked

(Parallel teachings: Ephesians 5:7-14; 1 Corinthians 10:14-22)

• 14 Don’t become unequally yoked^fn“unequally yoked” is literal, and a possible allusion to Deuteronomy 22:10.  A “yoke” is a contoured wooden beam used to join two beasts of burden (cows, oxen, etc.) together so they can pull a heavy load together.  Jesus used a different Greek word with a similar meaning in Matthew 19:6, there referring to marriage. with unbelievers.  For what alliance do righteousness and lawlessness have? Or what association does light have with darkness?
• 15 And what harmony does the Anointed have with Belial?^fn“Belial” is likely a reference to Satan.  It likely comes from a Hebrew word which means “worthlessness”.  This could also be a play on words with a double meaning, asking: “what does someone who’s anointed (to God) have in common with worthlessness?”  Or what portion^fn“portion” this Greek word sometimes referred to the division of an inheritance, which is likely the sense here.  Unbelievers and believers have a different “inheritance”, and thus can’t share it. can a believer share with an unbeliever?
• 16 And what agreement does God’s temple have with idols?  For [we]^fn“we” many manuscripts have “you” here. are the temple of the living God, just as God said, “I will live in them and will walk among them.  And I will be their God and they will be My people.“^fnquotation/allusion to Leviticus 26:11-12, & Ezekiel 37:27
• 17 Therefore, “come out from their midst and be separated“^fnquotation/allusion to Isaiah 52:11 says the Lord.  “And don’t touch an impure thing“^fncontinued quotation/allusion to Isaiah 52:11 and I will welcome you.
• 18 And “I will be a Father to you, and you will be sons and daughters to Me, says the Lord Almighty.“^fnquotation/allusion to 2 Samuel 7:14.  In that chapter, King David wants to build a temple for God, but God says “no”.  Instead, God says that He will raise up one of David’s sons to build the temple, and then says: “I will be his Father, and he will be My son”.  Paul appears to modify this quote to make it about “you” (believers), and adds “and daughters”.  The context of both passages includes temples, that is, where God lives.  Thus, the addition of “and daughters” seems to be an affirmation that both men and women are temples of God via the Holy Spirit’s indwelling.  However, some believe that Paul is instead combining 2 Samuel 7:14 with Isaiah 43:6-7, since daughters are explicitly mentioned in that Isaiah passage.

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Grief and Encouragement

(Thematic parallels: Luke 15:11-24; Psalm 51:1-17)

• 1 Therefore, having these promises, beloved, we should cleanse ourselves from every defilement of flesh and spirit, completing holiness in the reverent fear^fn“reverent fear” is one word in Greek.  Its primary meaning is “fear”, but it can also mean “awe” or “reverence” depending on the context.  (The Hebrew word for “fear” has the same range of meaning.)  Since both fear and reverence are appropriate toward God, and both were likely intended, both definitions were included. of God.
• 2 Make room for us in your hearts; we wronged no one, we corrupted no one, we took advantage of no one.
• 3 I don’t speak for your condemnation, for I have previously said that you’re in our hearts, for us to die together and to live together.
• 4 My confidence in you is great; my boast concerning you is great; I have been filled with comforting encouragement; I exceedingly overflow with joy at all our affliction.
• 5 For even with us having come into Macedonia, our flesh *had no rest, but we’re hard-pressed in everything; conflicts are outside, fears are within.
• 6 But God – the One comforting the lowly^fnquotation/allusion to Isaiah 49:13 – comforted us by the arrival of Titus.
• 7 And not only by his arrival, but also by the comfort with which he was comforted by you, reporting to us your longing, your mourning, and your zeal for me, in order for me to rejoice more.
• 8 Because even if I grieved you in the letter, I don’t regret it (even if I was regretting it).  For I see that the^fn“the” is literally “that” letter grieved you, even if only for a while.
• 9 I rejoice now; not that you were grieved, but that you were grieved into repentance.^fn“repentance” this Greek word doesn’t primarily speak of remorse or guilt for wrong actions. Rather, it literally means to “think differently after” or to “reconsider”, with an assumed change in behavior. To both the Hebrews and 1st century Greeks/Romans, a change in mind was synonymous with a change in behavior; you couldn’t have the first without the second. All that meaning is captured by a single Greek word here.  For you were grieved in accordance with God’s will, so that through us you might suffer loss in nothing.
• 10 For the grief in accordance with God’s will produces repentance leading into salvation without regret, but the world’s grief produces death.
• 11 For behold, this same thing – to be grieved in accordance with God’s will – produced much diligence in you, much verbal defense, much indignation, much fear, much longing, much zeal, and much vindication.  In everything, you proved yourselves to be pure in the matter.
• 12 So even though I wrote to you, it wasn’t for the man who did wrong, nor for the man who suffered wrong, but for [your]^fn“your” many later manuscripts read “our” here. diligence concerning [us]^fn“us” many later manuscripts read “you” here. to be revealed to you in the sight of God.
• 13 Because of this, we have been encouraged.^fn“encouraged” could also be translated “comforted”, since the Greek word here can mean either depending on the context.  And by [our]^fn“our” many later manuscripts read “your” here. encouragement, we rejoiced even more abundantly at the joy of Titus, because his spirit has been refreshed by all of you.
• 14 For if I have boasted anything about you to him, I wasn’t put to shame.  But just as we spoke all things to you in truth, so also our boast to Titus became truth.
• 15 And his affections toward you are abundant, remembering the obedience of you all, and how you welcomed him with fear and trembling.
• 16 I rejoice that I’m boldly confident in you in everything.

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Macedonian Generosity

(Parallel teachings: 1 Corinthians 16:1-4; Romans 15:25-28)
(Thematic parallels: Acts 2:44-45; 4:32-35; Luke 21:1-4)

• 1 And we declare to you, brothers, the grace of God which was *given among the church assemblies of Macedonia.
• 2 That in much testing through affliction, the abundance of their joy and the depth of their poverty overflowed into the wealth of their generosity.
• 3 For I testify that in accordance with their ability – even beyond their ability – they gave voluntarily,
• 4 imploring us with much supplication to let them join in the grace and the partnership in the service of the holy ones [to welcome us].
• 5 And not only as we hoped, but they gave themselves, first to the Lord and then to us through God’s will.
• 6 For we encouraged Titus so that just as he previously began, so also he might complete this grace in you too.
• 7 But just as you overflow in everything — in faith, and word, and knowledge, and all eager diligence, and the ^love from [us to you]^fn“us to you” many manuscripts have “you to us” here instead. — so that you should overflow in this grace also.
• 8 I don’t speak as a command, but through the eager diligence of others and for proving that your ^love is genuine.
• 9 For you know the grace of our Lord Jesus the Anointed, that while being rich, He became poor for your sakes, so that through His poverty you might become rich. ^CFParallel teachings: Philippians 2:5-8
• 10 And I give an opinion on this matter, for this is beneficial for you who since last year previously began not only to work, but also to desire to work.
• 11 Now then, also complete the work so just as you had the eagerness to desire, so also you’ll have the eagerness to complete it from what you have.
• 12 For if the eagerness is present, it’s acceptable in accordance with what a man has, not in accordance with what he doesn’t have.
• 13 For this isn’t so that others might have ease but you have affliction, but so that there’s equality.
• 14 At the present season, your overflow would go to those in need, so that also their overflow might go into your need, so there might be equality.
• 15 Just as it’s *written, “The man who gathered much didn’t have abundance, and the man who gathered little didn’t lack.“^fnquotation/allusion to Exodus 16:18

Praising Titus

• 16 But grace be to God, the One putting the same eagerness for you in the heart of Titus.
• 17 For he indeed welcomed our appeal, and being more eager, he went out to you voluntarily.
• 18 And with him, we sent the brother whose praise in the good news is throughout all the church assemblies.
• 19 And not only that, but he was also elected^fn“he was… …elected” is one word in Greek.  It literally means “to vote by stretching out the hand”, or to “elect by a show of hands”, sometimes with the idea of appointing someone to an office or position. by the church assemblies as our fellow traveler in this act of grace administered by us for our readiness and the glory of the Lord Himself.
• 20 We’re taking care of this gift, lest someone discredit us through this abundant gift administered by us.
• 21 For we take care to be noble, not only in the sight of the Lord, but also in the sight of men.^fnquotation/allusion to Proverbs 3:4
• 22 And we sent with them our brother, whom we proved to be eagerly diligent many times, in many things, and now he’s much more eagerly diligent because of his great confidence in you.
• 23 Whether concerning Titus – who’s my partner and a fellow worker to you – or our brothers who are messengers of the church assemblies, they’re a glory to the Anointed.
• 24 Therefore, show proof of your ^love and the reason for our boast about you to them in front of the church assemblies.

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Arrangements for the Gift

(Parallel teachings: 1 Corinthians 16:1-4; Romans 15:25-28)

• 1 For indeed, it’s superfluous for me to write to you about service to the holy ones.
• 2 For I *know your eagerness, which I boast about for your sake to the Macedonians, that Achaia has been prepared since last year, and your zeal provoked more of them.
• 3 But I sent the brothers so that our boast about you wouldn’t be emptied in this matter, so that you might be *prepared, just as I was saying.
• 4 Lest if the Macedonians come with me and find you unprepared, we – that’s not to mention you – would be put to shame in this confidence [of our boast].
• 5 Therefore, I thought it was essential to urge the brothers so that they might go to you and prepare beforehand this blessing from you which was *promised beforehand.  Thus, it’s ready to be given as a blessing and not as from reluctant greed.^fn“greed” could also be translated “covetousness”.  Paul seems to be saying the gift should be freely given without a greedy wish that they wouldn’t have to give what they’d promised.
• 6 Yet remember this: the man sowing sparingly will also reap sparingly, and the man sowing on blessings will also reap on blessings,^fnquotation/allusion to Proverbs 11:24-25.
• 7 just as each man *decided in the heart, not from grief or from compulsion, for God ^loves a joyfully voluntary^fn“joyfully voluntary” is one word in Greek, which properly means joyful and not under compulsion; i.e. voluntary and happy about it. giver.^fnquotation/allusion to the version of Proverbs 22:8 found in the Septuagint (an ancient translation of the Old Testament into Greek, usually abbreviated “LXX”). Nearly all modern translations of the Old Testament are based on the Hebrew text, and thus read differently in Proverbs 22:8.
• 8 And God can make all grace overflow into you, so that always having all sufficiency in everything, you might overflow in every good work.
• 9 Just as it’s *written, “He scattered abroad, He gave to the poor, His righteousness endures throughout the ages.”^fnquotation/allusion to Psalm 112:9.  “throughout the ages” is literally “throughout the age” and is often translated “forever”. In the plural (“through the ages”), this phrase emphasizes the succession of multiple ages. In the singular, it emphasizes the totality of a time period, the length of which depends entirely on the context. It could be a person’s lifetime, (e.g., John 8:35) an age/epoch (e.g., 1 Cor 8:13), or time in its entirety, making its meaning similar to “forever” (e.g., John 14:16). The preposition translated “throughout” typically means “through” in temporal contexts (Thayer’s), but “throughout” was chosen to more precisely capture the sense of totality.
• 10 And the One supplying seed for the man sowing will also abundantly provide bread for food,^fnquotation/allusion to Isaiah 55:10 and will multiply your seed, and will grow the fruits of your righteousness,^fnquotation/allusion to the version of Hosea 10:12 found in the Septuagint (an ancient translation of the Old Testament into Greek, usually abbreviated “LXX”). Nearly all modern translations of the Old Testament are based on the Hebrew text, and thus read differently in Hosea 10:12.
• 11 enriching you in everything, into all generosity which produces thanksgiving to God through us.
• 12 For the ministry of this service is not only completely supplying the needs of the holy ones, but also overflowing through much thanksgiving^fnliterally “many thanksgivings” to God.
• 13 Because this service is proof of your genuineness,^fn“proof of your genuineness” is one word in Greek.  It’s a noun, derived from the adjective “δόκιμος” (dokimos) which means something that has been tested to prove it’s genuine.  It was used of testing coins to prove they weren’t counterfeit or mixed with lesser metals. they’re glorifying God at the submission of your confession to the good news of the Anointed, and the generosity of your partnership to them and to all men.
• 14 And their earnest prayer is for your sake, longing for you because of the surpassing grace of God upon you.
• 15 Thanks^fn“Thanks” is literally “Grace”.  The Greek word here is “χάρις” (charis), most often translated “grace” or “gift”.  It was a technical term in the 1st century, referring to the Patronage system in place.  The Patron (from “pater” = “father”) would give gifts or do favors (both called a charis) for someone.  A charis was always given/done freely to anyone who would be grateful for it, and this person then became a “client” of the patron.  The clients were expected to reciprocate by telling everyone what the patron had done, and offering their services to the patron whenever the patron needed them. This reciprocal act was also called “charis”, and the ones who reciprocated were “being faithful”.  Both were done out of gratitude, not legal obligation.  A client who wasn’t faithful and grateful probably wouldn’t receive any more charis from his patron, or any other patrons.  The patron was responsible for taking care of all his clients, and making sure their needs were met.  Christian Grace and Faith is well pictured by this system.  The Heavenly Patron (God the Father) freely gave a gift (Jesus’ blood), and the clients who accept it (Christians) are expected to “be faithful” out of gratitude. be to God for His indescribable gift!

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Paul Defends His Ministry

(Parallel teachings: Romans 15:15-21)
(Thematic parallels: Joshua 6; 1 Samuel 17:4-11, 40-51)

• 1 And I myself, Paul, urge you through the gentle strength and kindness of the Anointed; I who am indeed humble in appearance when I’m among you, but I’m boldly confident to you while absent.
• 2 And I implore that while present, I won’t need to be boldly confident in the confidence that I consider to be daring, to some of the men considering us like men walking in accordance with the flesh.
• 3 For though walking in the flesh, we don’t wage war in accordance with the flesh.
• 4 For the weapons^fn“weapons” this Greek word refers to the various tools, implements, and especially weapons used to wage war.  The Greek word is “ὅπλον” (hoplon), which was one name for the large wooden shield from which the “Hoplites” in the ancient Grecian military got their name. of our warfare aren’t carnal, but powerful through God for tearing down strongholds, ^CFParallel teachings: Ephesians 6:10-18
• 5 tearing down arguments and every battlement rising up against the knowledge of God, and taking every thought captive to the obedience of the Anointed,
• 6 and in having a readiness to avenge all disobedience when your obedience might be completed.
• 7 You see things in accordance with the outward appearance.  If someone has persuaded himself to be of the Anointed, let him consider this about himself again: that just as he’s in the Anointed, so we are also [of the Anointed].
• 8 For even if I boast somewhat more abundantly about our authority – which the Lord gave [to us] for building up and not for tearing you down – I won’t be ashamed,
• 9 so that I wouldn’t seem like I desire to frighten you through the letters.
• 10 For they indeed declare: “The letters are weighty and strong, but his bodily presence is weak and his word is *worthless.”^fn“worthless” The Greek word here literally means to treat something as having no value, and thus to despise it or treat it with contempt.
• 11 Let such a man consider this: That just as we are in word through letters while absent, so also we are in action while present.
• 12 For we don’t dare to classify or to compare ourselves with some who are commending themselves.  But they – measuring themselves by themselves and comparing themselves to themselves – they don’t understand.
• 13 But we won’t boast about things beyond our measure, but only in accordance with the measure of the region that God allotted to us, a measure which reaches even as far as you.
• 14 For we aren’t overextending ourselves like we aren’t reaching to you.  For we reached even as far as you in proclaiming the good news of the Anointed.
• 15 We aren’t boasting in things beyond our measure (in labors which belong to another), but we’re having hope to be abundantly enlarged among you in your growing faith in accordance with our region,
• 16 to proclaim the good news in the regions beyond you, not to boast in the readiness of another’s region.
• 17 Yet “The man boasting, let him boast in the Lord.“^fnquotation/allusion to Jeremiah 9:24
• 18 For it’s not the man commending himself who is proved genuine,^fn“proved genuine” this Greek word is an adjective.  It was used of coins that had been tested to prove they were genuine coins, and not counterfeit or mixed with lesser metals (corrupted) but that man whom the Lord commends.

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Paul’s Further Defense

(Parallel teachings: Galatians 1:6-9; Matthew 7:15-20; 2 Peter 2:1-3)

• 1 O, I wish you were tolerating me in a little foolishness, and yet you do tolerate me.
• 2 For I’m jealous over you with a godly jealousy.  For I betrothed you to one husband, to present you as a pure virgin to the Anointed.^fnquotation/allusion to Hosea 2:19-20; Isaiah 54:5; 62:4-5
• 3 But I fear, lest somehow – as the serpent in his cunning thoroughly deceived Eve^fnquotation/allusion to Genesis 3:1-6 – your minds might be ruinously corrupted away from the simplicity [and the purity]^fn“and the purity” this variant is absent from many later manuscripts in the Anointed.
• 4 For indeed, if a man coming to you preaches another Jesus whom we didn’t preach, or you receive a different spirit which you didn’t receive, or a different good news which you didn’t accept, you tolerate it well.
• 5 For I think myself to have fallen short in nothing compared to these ‘super apostles’.
• 6 But even if I’m unskilled in speech, yet I’m not in knowledge, but we made this clear to you in every way in all things.
• 7 Or did I commit a sin in humbling myself so that you might be exalted?  (Because I proclaimed the good news of God to you freely.)
• 8 I robbed other church assemblies, having accepted a wage from them for my service to you.
• 9 And while being present with you and being in need I didn’t burden anyone, for the brothers who came from Macedonia supplied my need.  And in everything I kept – and will keep – myself not burdensome to you.
• 10 The truth of the Anointed is in me, so this boast of mine won’t be stopped in the regions of Achaia.
• 11 Why?  Because I don’t ^love you?  God *knows I do!
• 12 But what I do – and will do – is so that I might cut off the opportunity of the men desiring an opportunity, so that in what they boast about, they might be found just as we also are.
• 13 For such men are false apostles, treacherous workers disguising themselves as apostles of the Anointed.
• 14 And no wonder, for Satan himself disguises himself as an angel of light.
• 15 Therefore, it’s no great surprise if his servants also disguise themselves as servants of righteousness, whose end will be in accordance with their deeds.

Paul’s Sarcastic and “Foolish” Boasting

(Parallel teachings: 1 Corinthians 4:9-13)

• 16 Again I say: no one should think me to be foolish.  But even if I’m otherwise, receive me like a foolish man so that I also might boast a little.
• 17 What I say in this confident boasting I don’t say in accordance with the Lord, but like in foolishness.
• 18 Since many boast in accordance with the flesh, I also will boast.
• 19 For being wise, you gladly tolerate foolish men.
• 20 For you tolerate it if someone enslaves you, if someone devours you, if someone takes from you, if someone exalts himself, if someone hits you in the face.
• 21 I speak in shame because it’s like we have been weak.  But in whatever someone might dare (I speak in foolishness) I also dare.
• 22 Are they Hebrews?  I am too.  Are they Israelites? I am too.  Are they Abraham’s seed?  I am too.
• 23 Are they servants of the Anointed?  I am more so.  (I speak like I’m insane)  In abundant labors, in abundant imprisonments, in wounds beyond measure, and often in danger of various deaths.
• 24 I received forty lashes minus one^fnquotation/allusion to Deuteronomy 25:2-3 from the Jews five times.
• 25 Three times I was beaten with rods, once I was stoned, three times I shipwrecked, I have spent a night and a day in the deep sea.
• 26 I’m on frequent journeys, in danger of rivers, in danger of robbers, in danger from my nation, in danger from the gentiles, in danger in the city, in danger in the wilderness, in danger at sea, in danger among false brothers,
• 27 in hard labor and exhausting work, in frequent sleepless nights, in hunger and thirst, in frequent fasts, and in the cold and nakedness.
• 28 Apart from external things, there’s the pressure of my daily concern for all the church assemblies.
• 29 Who’s weak and I’m not weak?  Who’s ensnared by sin and I’m not burned?
• 30 If I must boast, I will boast of things showing my weakness.
• 31 The God and Father of the Lord Jesus (the One who is blessed through the ages) *knows that I’m not lying.
• 32 In Damascus, the governor under King Aretas was guarding the Damascenes’ city to arrest me.
• 33 And I was lowered in a basket through a window in the wall and escaped his hands. ^CFParallel accounts: Acts 9:23–25

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Paul’s Sarcastic Boasting Continues

(Parallel teachings: 2 Corinthians 4:7-12; Philippians 4:11-13; Isaiah 40:29-31)
(Thematic parallels: Matthew 26:36-46)

• 1 To boast is necessary, but indeed not profitable, yet I will go on to visions and revelations of the Lord.
• 2 I *knew a man in the Anointed fourteen years ago.  (I don’t *know whether in the body or out of the body, I don’t *know; God *knows) Such a man was snatched up to the third heaven.
• 3 And I *knew such a man, (whether in the body or separate from the body, I don’t *know; God *knows)
• 4 that he was snatched up into paradise and heard unspeakably sacred^fn“unspeakably sacred” is one word in Greek which refers to words which are so holy/sacred that they either cannot or should not be spoken by man. words that aren’t lawful for man to speak.
• 5 I will boast about such a man, but I won’t boast about myself except in my weaknesses.
• 6 For even if I wanted to boast, I wouldn’t be a fool for I would speak the truth.  But I refrain, lest someone think of me more than what he sees in me or hears of me,
• 7 and the exceeding greatness of my revelations.  Therefore, a thorn in the flesh^fnquotation/allusion to Numbers 33:55; Ezekiel 28:24; Joshua 23:13; Job 1-2 is also contextually relevant, see footnote on “messenger”. Scholars disagree on what Paul’s “thorn in the flesh” is. The major views are: (1) It was a physical malady, most often suggested to be an eye condition because of Galatians 4:13-15 and 6:11. (Some also cite Acts 23:5, suggesting that Paul failed to recognize the high priest because of poor eyesight.) (2) It was a man or men who created major problems for Paul. (3) It was a demon (i.e. an “angel of Satan”; see footnote on “messenger”) who hindered him directly. (4) It was a demon who caused physical problems for Paul, and/or stirred up men to hinder him. was given to me so that I don’t exalt myself,^fn“exalt myself” could also be translated “be exalted” because the middle and passive endings for this Greek word are the same. a messenger^fn“messenger” could also be translated “angel”, since this word can mean either depending on the context.  An “angel of Satan” would be a demon, see Revelation 12:7-9 of Satan to torment me so that I don’t exalt myself.^fn“exalt myself” could also be translated “be exalted” because the middle and passive endings for this Greek word are the same.
• 8 I begged the Lord about this three times so that it might depart from me,
• 9 and He has said to me, “My grace is enough for you, for [My] power is completed in weakness.”   Therefore I will rather boast most gladly in my weaknesses so that the power of the Anointed might encamp^fn“encamp”  The Greek word here literally means to pitch a tent and live there. on me.
• 10 Therefore I’m pleased in weaknesses, in insults, in calamities, in persecutions, and in distresses for the sake of the Anointed, for when I’m weak, then I’m strong.
• 11 I have become like a foolish man; you compelled me to do this, for I ought to be commended by you.  For I fell short of the ‘super apostles’ in nothing, even if I am nothing.
• 12 Indeed, the signs of a true apostle were performed among you with all endurance, by both signs and wonders, and miracles.
• 13 For in what were you inferior to the rest of the church assemblies, except that I myself didn’t burden you?  Forgive me for this ‘injustice’!

Paul’s Upcoming Visit

(Parallel teachings: 1 Corinthians 9:12-18; Galatians 5:19-21)

• 14 Behold, this third time I’m ready to come to you, and I won’t burden you.  For I don’t seek what’s yours, but you.  For the children aren’t obligated to save up for the parents, but the parents to save up for the children.
• 15 But I will most gladly spend – and will be completely spent – for the sake of your souls.  If I’m ^loving you abundantly, am I ^loved less?
• 16 But so be it.  I didn’t burden you, but – being cunning – I took you by trickery.
• 17 Of any man whom I have sent to you, I didn’t exploit you through him, did I?
• 18 I urged Titus to go and sent the brother with him.  Titus didn’t exploit you, did he?  Didn’t we walk in the same spirit?  Didn’t we walk in the same steps?
• 19 Do you think that we’re defending ourselves to you all this time?  We speak before God in the Anointed.  And beloved, all things are for the sake of building you up.
• 20 For I fear, lest having come to you, I might, perhaps, not find you such as I desire, and I might not be found by you such as you desire.  Lest perhaps there is quarreling, jealousy, outbursts of anger, selfish ambitions, slanders, covert slanders, arrogance, and disorder.
• 21 Lest with me having come again, my God might humble me before you and I might mourn many of the men who *sinned beforehand and didn’t repent of the impurity, and fornication, and wanton debauchery that they did.

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Examine Yourselves

• 1 This will be the third time I’m coming to you.  “By the mouth of two or three witnesses, every word will be confirmed.”^fnquotation/allusion to Deuteronomy 19:15
• 2 I have warned you beforehand.   And as I did while present the second time, and though absent now, I warn the men who *sinned beforehand and all the rest that if I come to the same behavior again, I won’t spare anyone,
• 3 since you seek proof of the Anointed speaking in me, He who isn’t weak toward you but powerful among you.
• 4 For also, He was crucified out of weakness, but He lives by God’s power.  For we’re also weak in Him, but we will live with Him by God’s power at work for you.
• 5 Test yourselves to see if you’re in the faith; examine yourselves.  Or don’t you yourselves know that Jesus the Anointed [is] in you, unless you’re tested and proved counterfeit.^fn“tested and proved counterfeit” is one word in Greek.  The root word refers to the testing of coins to prove they were genuine and not counterfeit.  It’s used here with a negative prefix, meaning they didn’t “pass the test” and thus were/are counterfeit.
• 6 And then I hope that you’ll know that we’re tested and proved not counterfeit.^fn“tested and proved… …counterfeit” is one word in Greek, here combined with a negative (not).  See note on previous verse.
• 7 And we pray to God that you do nothing wrong, not so that we might appear tested and proved genuine,^fn“tested and proved genuine” is one word in Greek.  It was used of coins that had been tested to prove they were genuine coins, and not counterfeit or mixed with lesser metals (i.e. corrupted). but so that you might do what is right.  (Even if we appear tested and proved counterfeit)
• 8 For we don’t have any power against the truth, but for the truth.
• 9 For we rejoice when we’re weak but you’re strong, and we pray for your completion in this.
• 10 Because of this, I write these things while absent so that while present, I won’t treat you severely, in accordance with the authority that the Lord gave me for building up and not for tearing down.

Closing

• 11 Finally brothers, rejoice!  Be perfected, be encouraged, be of the same mind, be at peace, and the God of ^love and peace will be with you.
• 12 Greet one another with a holy kiss.
• 13 All the holy ones greet you.
• 14 May the grace of the Anointed Lord Jesus, and the ^love of God, and the fellowship of the Holy Spirit be with you all.  [Amen]

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