2 Corinthians 2:12-17

¹² Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, ¹³ I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia. ¹⁴ Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. ¹⁵ For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. ¹⁶ To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? ¹⁷ For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.

Commentary

Vs. 12-13 ¹² Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, ¹³ I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia. 

The Apostle Paul now returns to further explain why he did not visit the Corinthians as he had initially planned. Earlier Paul stated it was his not wanting to see them again while they were still working out the various issues of which he wrote them, so that when he came to them again it would not be a time of sadness him (through his having to see and rebuke their waywardness again) but rather a time of joy filled fellowship after they had done the will of God (2:1-4). And so in that vain of no longer wanting to see the Corinthians disobedient, divisive, or disgruntled, but rather well established in the Gospel of God, the Apostle had urged the Corinthians to forgive and restore the repentant offender (2:5-11), something which could also be a catalyst for their own sense of having received it, and or need of the same grace and love of God. For in giving grace to another, one always heightens ones own sense of having received it, or need of it, and thus thanksgiving too God for it. 

And so returning to the context, the Apostle Paul now explains that when he came to Troas, he also had his own internal conflicts. On the one hand a door was opened to him by the Lord to preach the Gospel there, while on the other Paul had no rest (gr. ánesis) in his spirit, because he did not find Titus as they planned to meet up there. And so the Apostle Paul had both the internal issues of the Corinthians weighing heavy on his shoulders, as well as his immediate concern for Titus' well being. And so though wanting to preach the Gospel in Troas, Paul made a decision to seek Titus' first, seeing Titus' welfare as the most pressing and urgent need at that moment. And with that the Apostle took his leave of the brethren there, and headed into Macedonia, so as to find Titus. Now instead of this being an end to the Apostle Paul's Gospel ministry in that region. God took these troubling times and circumstances in the Apostle's ministry and life and continued to pour out His fragrance through the Apostle Paul, wherever the Apostle went (vs. 14). Something which the Apostle Paul became increasingly aware of over time, which leads us to verse fourteen. 

Vs. 14 "Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place."

And so the Apostle Paul now exults in the Lord. For as he discovered, it is "God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place." And so though believers maybe moved or shaken by circumstances beyond our control, God's designs and plans to reveal His Son in us, and through us, to bring the Gospel to light to one and to all, is never altered by these. For we who believe are always being led by God in the triumph of Christ wherever we are, and wherever we go. Therefore through us God always diffuses a fragrance of His knowledge in every place. And so whether by Word, or by deed, or simply by Christ's Spirit fragrance emanating through us all who believe, we are the fragrance of Christ and His victory to one and to all. 

Vs. 15-16 ¹⁵ For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. ¹⁶ To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? 

Every believer is a chosen vessel of God through whom God brings forth the fragrance of Christ to others. The reality then of Jesus' Christ's Person is undeniable as we are His vessels through whom He pours out His fragrance of His Person to one and to all. And so it is to the one we are the aroma of death, leading to death, that is Christ's Presence within us signifies to them the reality of God's wrath and judgment that is coming on this unbelieving and unrepentant world. While to the other we are the fragrance of life leading to life, that is Christ's life within us signifies to all those longing souls God's salvation In Christ that is freely available to all. Now the Apostle's historical analogy here is likely lost on us unless we have access to a well versed Bible Commentary, such as the Believer’s Bible Commentary which states in 2:15: "In the triumphal processions to which Paul refers, the fragrance of the incense meant glorious victory to the conquerors, but it spoke of doom for the captives. Thus the apostle notes that the preaching of the gospel has a twofold effect. It signifies one thing among those who are being saved, and something altogether different among those who are perishing. To those who accept it, it is a pledge of a glorious future; to others it is an omen of doom. But God is glorified in either case, for to Him it is the fragrance of grace in the one case and of justice in the other."  

Therefore we will be welcomed and loved by the one, and hated and reject by the other. Now for those who receive the Lord Jesus Christ through us it will be to their eternal salvation (John 1:12), and thus their victory over sin, Satan and death. But for those who reject Christ, it will be to their own eternal condemnation (Matt. 10:14-15; 11:40-42; Luke 10:16; Rev 21:8). 

Vs. 17 "For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ."  

The Apostle Paul now makes it clear that he and those who with him were qualified to be Christ's fragrance everywhere and in everyplace because they were not peddling the Word of God; that is using it to make profit for themselves; instead their preaching of the Gospel, or teaching of the Word of God was to make disciples for Christ, and or build up the church. And so the Apostle Paul here wants the Corinthians to know that what he did, and what he wrote to them, was from pure motives. Thus neither Paul's person, nor his Gospel was adulterated by either a desire for financial gain, or by wanting to sow into the Gospel of God his own ideas or preferences. For the Apostle Paul's Gospel was from God, and thus it, like his own person was transparent, easily read by one and by all. Now Paul also says "we speak in the sight of God in Christ." Meaning when Paul preached and taught he did so in God's authority, and in the knowledge that He was speaking in the sight of God and Christ, to whom he, and we all must give an account, and thus he took his responsibility very seriously. Something which everyone who Names Christ as Lord should do when they are given opportunity to do so, whether this is the public reading of the Scriptures, or teaching a Sunday school class, or leading a small group, in the home or church, everyone who Names Christ as Lord should take their God given opportunities to serve Him, and or share the Word of God seriously and reverently (Heb 12:28-29). 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1826). Nashville: Thomas Nelson.

2 Corinthians 2:3-11

³ And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all. ⁴ For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you. ⁵ But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. ⁶ This punishment which was inflicted by the majority is sufficient for such a man, ⁷ so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. ⁸ Therefore I urge you to reaffirm your love to him. ⁹ For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. ¹⁰ Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, ¹¹ lest Satan should take advantage of us; for we are not ignorant of his devices.

Commentary

Vs. 3 "And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all."

The Apostle Paul is essentially saying is that in his previous epistle (1 Corinthians) Paul wrote with the intention of moving the Corinthians to take the necessary steps to deal with the sin (see 1 Cor 5), and the other pressing issues that needed to be addressed amongst them, so that when he visited them again it would not be for their rebuke and correction (something which really affected him and them during his last visit). Rather Paul would visit them for their mutual fellowship, joy, and edification. For as Paul states here he did not want to have sorrow over those whom he ought to have joy. Rather his confidence (in their doing what was right) and his joy in the Lord was also the joy of them all. Thus the Apostle Paul believed that the Corinthians were also wanting to do what was right, yet as we will see in their seeking to do what was right they had overstepped in their correction of the offender, and had potentially opened themselves up to attack from Satan on another front (vs. 11). 

Vs. 4 "For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you."

Here we see just how deeply the Apostle Paul was grieved by the Corinthians tolerating the sin amongst them, having to write to them in many tears. Now the Apostle revealing as much to them was not to grieve them, rather to reveal his abundant love and deep concern for them all.

Vs. 5 "But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe." 

The Apostle Paul in not wanting to discourage the Corinthians from doing what is right now says in regards to their having put the offender out, though this may have grived some amongst them it did not grieve him. For as the Apostle Paul teaches us later, "Godly sorrow leads to repentance, not to be regretted, but the sorrow of the world produces death." 2 Cor 7:10 And so it is that the mans repentance had been accomplished after he had been put out of the assembly, as the Apostle Paul had initially commanded them to do (see 1 Cor. 5:12-13). And so what grieved the Apostle Paul now was their not being willing to restore him after he had repented. For that was not being Godly, it was only being too severe. Therefore the Apostle Paul now urges the Corinthians not to be to severe in exercising church discipline, for though he initially spoke to them to put the offender away, the offender having now repented there needs to be restoration so that Godly justice maybe established amongst them. 

Word Studies: The word translated as grief and grieved in verse five is the same word used of our not grieving the Holy Spirit (see Eph. 4:30). Now this word is to convey a sense of deep sadness; of being heart broken at lose or potential lose; of seeing or hearing about evil events or occurrences; or seeing unjust or unfair practices; or of being vexed in ones spirit. In Matt. 17:22-23 it is rendered "sorrowful" to describe the disciples response when Jesus' tells them of His upcoming betrayal and Crucifixion at the hand of the religious leaders and authorities. In Matt 18:31 Jesus uses it in His Parable of the Unforgiving Servant to describe the disposition of the servants who seeing and hearing their fellow servant, who having already been fully and freely pardoned of all of his offenses when he asked God for His forgiveness, would not forgive the one who sinned against him, and instead mercilessly demanded full repayment from him, even invoking law and justice to get his vengeance on him. It is used again in the Gospel to describe Jesus' very own disposition in Gethsemane on the night of His Crucifixion when He took Peter and the brothers James and John aside to be with Him (Matt 26:37). It is used twice in John's Gospel; once by Jesus to describe the worlds rejoicing, and the disciples deep sorrow that will be felt over His death (see John 16:20-22). Later it is used to describe Peter's disposition in John 21:17 when Jesus for the third time asks him if he loves Him. The Apostle Paul uses it in Romans 14:15 warning us all not to grieve our brethren by misusing our liberties in the Lord, rather we are to remember the principal of love and act accordingly out of consideration of them in regards to things in which we all have liberty. The Apostle Paul uses it here in 2 Corinthians chapter two in verses 2, 4, 5. Then Paul uses it again in 6:10 to describe himself, who at times has been made sorrowful and yet in his own sorrow makes many joyful, the passage speaks to the endless hope, life and joy that is in us, and can be manifested through us, regardless of our circumstances (see 2 Cor. 6:4-10). The Apostle uses it again in 7:8, 9, 11 to the describe the Godly sorrow that leads to repentance, which is contrasted with the sorrow of the world that only ends in death (see 2 Cor 7:8-12). As already mentioned it used by the Apostle in Eph. 4:30 to warn of our not grieving the Holy Spirit. Paul uses it again in 1 Thess. 4:13 to encourage the brethren not to sorrow as those who have no hope. Finally it's last occurrence in the N.T. is in 1 Peter 1:6 where Peter uses it to describe our being grieved by various trials as a testing of our faith, serving to verify it, as well as refine it. 

Vs. 6-8 ⁶ This punishment which was inflicted by the majority is sufficient for such a man, ⁷ so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. ⁸ Therefore I urge you to reaffirm your love to him. 

The Apostle Paul now reaffirms the Corinthians that they did the right thing in exercising church discipline as he commanded them. And so now they must move to the next step and that is reconciliation. For the offender having been punished, and through it come to repentance, there is by necessity the need for reconciliation. For what parent chastens it's child/children and then not forgive and lovingly reaffirm them after they have acknowledged their offense and received their correction? And so it is in the house of faith, God chastens us, but He does not cast us away after He does so (consider Heb 12:3-11). Therefore church discipline must also entail reconciliation to the repentant in order to be just. Otherwise one is just being unforgiving and cruel as the Lord warns us all against in His parable of the unforgiving servant, saying there that such a one is only being wicked, not Godly, if they do not do so (see Matt. 18:15-35). Therefore the Apostle Paul now commands the Corinthians to forgive and comfort the offender, lest such a one be swallowed up with too much sorrow. For church discipline, like all Godly discipline is not vengeful, it does not seek too harm, it only seeks to bring about change, so that restoration can be secured. Therefore the Apostle urges that they all reaffirm their love for him, so that neither he is swallowed up by too much sorrow, and they themselves do not become people of cruelty, rather people through which God's grace and love flows. For as the Apostle James warns: "Judgment is without mercy to the one who has shown no mercy, therefore mercy triumphs over judgment." James 2:13  We too then must show and practice mercy.

Vs. 9 "For to this end I also wrote, that I might put you to the test, whether you are obedient in all things."

And so here the Apostle makes it clear that just as they obeyed in dealing with the offense, and the offender, so now they must obey in comforting and reaffirming their love for him. For obeying the Scriptures when they command our judgment, and yet not obeying them when they command our forgiveness and reconciliation is not what any Christian assembly or individual is to do. Note: judgment here is only in the context of exercising church discipline, it is not following the judgments that God commanded the Israelites to render in their keeping the Law of Moses. 

Vs. 10-11 ¹⁰ Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, ¹¹ lest Satan should take advantage of us; for we are not ignorant of his devices. 

If the Corinthians had any worries that the Apostle Paul would not stand with them in their forgiving the offender, the Apostle Paul now lays that to rest in verse ten, essentially saying, whom you forgive I also forgive for your sakes in the presence of Christ. And so here the Apostle is reassuring the Corinthians that forgiving the repentant offender, is without a doubt, the right thing to do. 
For the Apostle Paul new the danger in not forgiving the offender, since Satan is ever ready to sow the seeds of bitterness, dissension, or wrath, wherever and whenever he can. Thus the Apostle Paul did not want this to become a point of contention amongst them all. Rather in keeping the Apostle's Word they all would grow in grace and truth. For as we are warned in 1 John 2:11 harboring wrath leaves us vulnerable to making some very unsound and potentially personally harmful decisions. And so by practicing forgiveness, mercy, grace etc. we can disarm Satan and undermine his desires to do more harm to us, or anyone else through us, after a wrong has already occured.  

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies
Vs. 5 λυπέω; Str. 3076; GK 3382; TDNT 4:313; TDNTA 540; LN 25.274, 275 also see 25.272, 273

Additional Resources Consulted
Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 317). New York: United Bible Societies.

2 Corinthians 1:15-2:2

¹⁵ And in this confidence I intended to come to you before, that you might have a second benefit—¹⁶ to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. ¹⁷ Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? ¹⁸ But as God is faithful, our word to you was not Yes and No. ¹⁹ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. ²⁰ For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. ²¹ Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee. ²³ Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. ²⁴ Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand. ¹ But I determined this within myself, that I would not come again to you in sorrow. ² For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

Commentary 

Vs. 15-16 ¹⁵ And in this confidence I intended to come to you before, that you might have a second benefit—¹⁶ to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. 

Because the Apostle Paul had changed his plans in regards to when he would visit Corinth his detractors seized upon this and accused him of being disingenuous, of not keeping his word. And thus they were not only assailing the Apostle Paul as being untrustworthy, but also God's Word which was spoken through him. And so in response to this the Apostle Paul begins by stating that in this confidence he had intended to come to them, which is referring back to the Apostle Paul's own clear conscience and sincerity in which he had conducted himself towards them all (see 2 Cor 1:12-14). As well as knowing the promises of God to be unalterable the Apostle Paul wanted the Corinthians to see that though his itinerary had to change, God's Word towards them does not (vs. 18-20). And so in that confidence of knowing his own conduct and motives towards the Corinthians, as well as knowing the Corinthians themselves to be true disciples as Christ who believed and received the Word of God from him as such, the Apostle Paul had intended to come to them. But unfortunately Paul's circumstances did not permit him to complete this desired visit as he had initially planned. And so whatever else the Apostle Paul's detractors were now saying about him, in not visiting them as he had initially planned, Paul lays to rest. Now the second benefit which the Apostle mentions here is referring to the visitation itself; the mutual joy and blessing that it would've been to them and to him while he came to them from Ephesus before passing through Macedonia while on route to Judea, and then on his return he would've made a second stop to visit them. And so they themselves would've also been partakers of the Apostle Paul's work in Judea by supporting him while on his way there, then hearing the results of the good work that occurred there when he returned to them from there.

Vs. 17 "Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?" 

Here the Apostle Paul wants the Corinthians to know that much thought and prayer goes into his decisions regarding his ministry, and that ultimately his itinerary is guided by the will of God through the Spirit of God (consider Acts 16:6-10). Therefore when Paul plans something he does not do it lightly (as his detractors were saying of him), nor does he plan things according to the flesh, that is in consideration of how it may personally benefit or profit him. For the Apostle Paul does not say yes one minute than change to a no the next because some sort of advantage to himself may be had by his doing so. Instead Paul here reaffirms that his plans to visit them were not altered by selfish or misleading motives. "Paul’s original plan never came to pass. He journeyed from Ephesus to Troas, and when he did not find Titus, he went directly to Macedonia, omitting Corinth from his itinerary."BBC

Vs. 18-20 ¹⁸ But as God is faithful, our word to you was not Yes and No. ¹⁹ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. ²⁰ For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. 

Therefore the Apostle Paul now reaffirms God's Word's faithfulness, as well as his own (vs. 18). For the Son of God Jesus Christ is not yes and no, but Yes. That is God's Word and salvation which was preached to the Corinthians by Paul, Silvanus, and Timothy is not given one day and then withdrawn the next, it is everlasting to all who repent and believe in Him, and thus receive the Lord Jesus Christ by faith. So then also are the Apostle's Words given him through Christ (vs. 19). Therefore the Apostle Paul stating as much is making sure the Corinthians understand that the Word that was preached to them by himself, Silvanus, and Timothy is absolutely sure and steadfast. For what they preached, they preached by God. That is they preached all the promises of God which finding fulfillment In the Son of God Jesus Christ are Yes (vs. 20), and thus cannot and will not be broken. Therefore those who were using the Apostle Paul having changed his itinerary to now try to undermine the Corinthians faith in Paul's Word, and thus God's salvation to them, were of the lowest nature of men, and there deceitful persons and words should be disregarded as such. For all the Promises of God are In Christ and these were faithfully preached to the Corinthians through Paul, Silvanus, and Timothy to the glory of the Father, who chose them to preach His truth to them as such. Therefore though there are those who will always seek to undermine a believers faith In Christ we must always remember that God's Promises to us all who believe and hope in His Son are not Yes and No, but In Christ they are and will always be Yes, and thus neither they, nor we will be removed from Him (John 10:28-30; Rom 8:28-39; 11:29; Heb 6:17-19).

Vs. 21-22 ²¹ Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee.

If the Corinthians had any lingering doubts about God's Word spoken to them through the Apostle Paul, Silvanus, or Timothy's and thus their salvation from God; the Apostle Paul now lays it all to rest by stating that it is God who has not only established us with you, that is Paul, Silvanus, and Timothy with the Corinthians In Christ, but it is God who has anointed them as His Apostles, preachers, and ministers, who "has also sealed us and given us the Spirit in our hearts as a guarantee" (vs. 22). Therefore both they and we can be fully assured of our own eternal redemption, because God has sealed us and given us all who believe in Christ the Spirit in our hearts as a guarantee (Also see Eph. 1:13-14; 4:30).

Vs. 23 "Moreover I call God as witness against my soul, that to spare you I came no more to Corinth." 

The Apostle Paul now gives us the reason for why he deferred his visit to the Corinthians. It was so that he might spare them the inevitable sense of sadness and discouragement that would've come over them when the Apostle Paul in person would've had to rebuke the misdeeds amongst them that they themselves had not yet addressed. And so whatever else the Apostle Paul's detractors were saying about Paul's not visiting them at this time, Paul makes it is clear by calling God as a witness against his own soul, his delaying his visit was in consideration of their own joy. Clearly then Paul had a certain level of confidence in the Corinthians maturity to deal with these matters themselves.  

Vs. 24 "Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand."

The Apostle Paul's conciliatory tone here is the mark of a true leader. Yes there were issues in Corinth that needed to be addressed, and Paul was doing his utmost to tactfully guide the Corinthians through them by his epistles to them. Yet at no time does the Apostle Paul uses his authority in Christ to run roughshod over the Corinthians feelings or faith. Instead Paul affirms the Corinthians own autonomy, and places himself alongside of them as a fellow worker for their joy, rather than a autocratic ruler over them. And so with the preservation of their faith in mind, Paul now reminds them (and us all) that "by faith you stand". For though we stress good and Godly conduct everywhere, ultimately we do not stand on our own merits, rather Christ's, and our faith in Him, from which all true obedience flourishes and grows. 

Vs. 1-2 ¹ But I determined this within myself, that I would not come again to you in sorrow. ² For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

Thus not wanting to be heavy handed with the Corinthians, the Apostle Paul recalls his previous visit to the Corinthians which had brought much sorrow to his own heart and theirs. And so having already come to them, and given them instructions on how to set in order the things that needed to be set in order, whether now through his epistles, or directly during that visit, the Apostle Paul did not want to return to them until they had set themselves in order, so that this visit could be one of celebratory joy in the faith, of mutual encouragement and blessing to them and to him. And not be one where the Apostle would again have to rebuke and set in order those things which needed to be set in order.


Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
Vs. 15-16 Wiersbe, Warren W. Wiersbe’s Expository Outlines on the New Testament. Wheaton, IL: Victor Books, 1992.

Vs. 17 *MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2339). Nashville: Thomas Nelson.

Note: Draft Version

2 Corinthians 1:12–14

¹² For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you. ¹³ For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end ¹⁴ (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

Commentary

Vs. 12 "For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you."

The Apostle Paul boasting here is not some sort of personal boast in himself of what he was, had, or had done, rather Paul's boast (and the brethren who ministered the Gospel with him) was simply, ..."the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you." vs. 12 
And so though his detractors would often assail his person, motives, or character to the Corinthians, the Apostle Paul's conscience was absolutely clear in regards to all his dealings with them. Now simplicity here means an absolute honesty and transparency in ones dealings, (the NKJ says of the word rendered simplicity here that it is the opposite of duplicity, which means deceitfulness, double dealing). While the NIV through the manuscript tradition it is based on renders this word as integrity, being drawn from a word in the original that stresses holiness. While godly sincerity means that what Paul did he did with unadulterated motives. Thus both Paul's conduct in this world, as well as his dealings with the Corinthians was all done in simplicity. People didn't have to second guess his person or his motives, because Paul wasn't trying to profit, exploit, or mislead anyone through his ministering the Gospel to them (see 2 Cor 2:17). Nor was Paul's preaching the Gospel done with fleshly wisdom (see 1 Cor 2:4), that is with the craft and devices of carnal men who try to appear "spiritually wise". Instead Paul was only concerned with presenting the Gospel with simplicity and in sincerity of heart, so as to open the Kingdom of heaven to everyone who will believe in Christ. And so when Paul ministered the Gospel, it was by and through the grace of God, (and not by the doctrines and commandments of men), which he extended even more abundantly to the Corinthians.  

Vs. 13-14 ¹³ For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end ¹⁴ (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

And so just as the Apostle Paul conducted himself in this world with simplicity and Godly sincerity so he wrote his Epistles. There is then nothing held back in them, nor is there anything secret about what is contained within them, they are all transparent and easily understood by all who believe and want to obey the truth. Thus the Apostle Paul has much confidence that the Corinthians will understand what he has written to them, and to us all, even to the end (vs. 13). The notion then that one needs to know Greek, or be much learned in order to understand the Word of God for themselves is a fallacy of unbelieving man, All one needs is the Spirit of God who illuminates and enlarges every believers understanding who seeks the truth through God's Word (1 Cor 2; 1 John 2:27). Now that the Apostle says that he is the Corinthians boast, and that they are his boast in the day of the Lord Jesus is both their vindication; the Corinthians because they received and believed the Word of God preached to them through the Apostle, while the Corinthians are the Apostle's boast because he will confidently present them to the Lord as true disciples in the Day of the Lord Jesus Christ (see 1 Thess. 2:19). Therefore though there will always be those external forces that oppose the unity and peaceable fellowship of brethren everywhere, no one will ever destroy what God has made for Himself, and now joined to Himself through His Son the Lord Jesus Christ in one Body of believers everywhere and for all time, and that is us all who believe in Him through His Son (John 10:28-30).

Scripture Quotation
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

Word Studies 

Simplicity: Str 572; GK 605; LN 88.44; TDNT 1.386; TDNTA 65 

Sincerity: Str 1505; GK 1636; LN 88:42; TDNT 2.397; TDNTA 206

2 Corinthians 1:8-11

⁸ For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. ⁹ Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, ¹⁰ who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, ¹¹ you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.

Commentary

Vs. 8-10 Having spoken of the comfort and consolation that we who believe have in Christ. The Apostle Paul now moves into the realm of his own personal troubles to declare how the Lord used them to teach him not to trust in himself, but in the Lord Himself, who delivered him from them all. And so Paul begins by saying that while he was in Asia ( i.e. Asia Minor) some very severe trouble (gr. thlipsis; tribulation, trouble, affliction see John 16:33) came to him. Now this trouble was of such a severe nature that Paul says of it, "...we were burdened beyond measure, above strength, so that we despaired even of life" (Vs. 8). So severe then was Paul's trouble that Paul says it took him beyond all measure of his own strengths and resources to endure it. Indeed Paul says because of it, he even despaired of life itself! An incredible statement given what we know the Apostle Paul willingly went through in His love motivated and joy filled commitment to Christ (see Acts 9:15-16, 20:22-24; 2 Cor 11:22-33). Thus what Paul is writing here is not giving testimony to his own resiliency or abilities to endure or overcome some overwhelming circumstances, troubles, or opposition. Rather as Paul will go on to say in verses nine and ten of all the trouble that came to him in Asia, ⁹ Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, ¹⁰ who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us,  (vs. 9-10). 

Now this sentence of death that the Lord permitted in Paul's life was not meant to bring Paul to the grave, rather through it God would bring Paul to a much closer place of trusting Him than he could have if Paul did not undergo it. And so it was through it Paul would have too completely trust Him to deliver him from it. And thus through it Paul would also be the agent by which we all could see the deliverance that God worked in Paul's life, He can also work in our own lives. Thus the sentence of death was so that Paul (and us all) will not trust in ourselves in our darkest hours, but in God who raises the dead (vs. 9). The picture then of being under the inescapable judgment of death, and yet by God's Sovereign hand being delivered from it, is exactly what Jesus went though when He went to the cross to pay the redemption price set on us all, first suffering Crucifixion death for all our sins and transgressions, before being raised from the dead, by the power of God for the salvation of us all. And that is where the Apostle Paul is drawing his analogy from, relating it to his own deliverance from the sentence of death that was hanging over him. For it's one thing too know that the Lord was delivered from death by power of God, yet it's quite another to personally experience it. To have had the sentence of death in oneself, and yet by the power of God been delivered from it all. Thus this sentence of death instead of defeating Paul's faith, has been the catalyst by which Paul's trust in the Lord has grown and abounds exponentially as he experiences the power of God in ways yet unknown to him. And so now he confidently expounds that God who delivered us from so great a death (past), and does deliver us (present), and in whom we trust will deliver us (future), is the God who is also working out all our salvation in all our lives circumstances. Thus neither Paul's faith, nor his hope, nor his joy, would ever be linked to his circumstances of life, (or his own abilities to overcome them), for whether in life or death, God has, does, and will deliver us all who believe in His Son. 

Vs. 11 "you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many."

The Apostle Paul closes out his thought and thanksgivings by acknowledging the Corinthians and their many prayers on his behalf, for though there were those critical of him, the Apostle Paul never wavered in his commitment too, and love for them all. And so here Paul encourages their prayers for him and for all, because through their prayers the Apostle Paul sees a direct link to his own deliverance. For truly deliverance from death (whether from sin and death, i.e. eternal salvation, or afterwards) is a gift of God; which the Lord graciously granted Paul in delivering him from his sentence of death, so that thanksgiving would abound to Him, by both Paul and them all. 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 
Vs. 9-10 Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2337). Nashville: Thomas Nelson.

Vs. 11 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans, 1985.

2 Corinthians 1:1–7

¹ Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia: ² Grace to you and peace from God our Father and the Lord Jesus Christ. ³ Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, ⁴ who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. ⁵ For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. ⁶ Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. ⁷ And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation. 

Commentary

Vs. 1 "Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, To the church of God which is at Corinth, with all the saints who are in all Achaia"

Paul begins this epistle, as he does several other epistles, by stating that he is an apostle of Jesus Christ by the will of God (see Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1, 2 Tim 1:1). Thus Paul from the beginning not only authenticates this epistle as coming from himself, but more importantly his being an apostle of Christ as coming by the will of God. For then, as now, there are always those who want to be regarded as apostles of Christ, but are not (2 Cor 11:12-15). The Apostle Paul's call though was not by the will of man, or through man, (see Gal 1:1), rather it was by the Lord Jesus Christ who first set Paul apart from the womb (Gal 1:15), and then called Paul on the Damascus road to be His eye witness everywhere (see Acts 9:1-30; 22:1-21; 26:1-32). Now Paul also mentions Timothy, his young protege, whom Paul calls "our brother" affirming Timothy to them as well. For Timothy was not just a servant of Christ with Paul, but he was also personally known to the Corinthians, having ministered the Gospel to them. And so at the time of Paul's writing this epistle to them, Timothy must now have been with Paul, having returned from them. The Apostle Paul having introduced himself and Timothy now addresses his epistle, "To the church of God which is at Corinth, with all the saints who are in all Achaia". Notice that in spite of all the the Corinthians failings they are referred to by the Apostle Paul as the church of God. Thus though they are not yet "perfect" Christians in their conduct, or even "perfect" in their understanding, they (like us all who believe) are perfect Christians in our position with Christ and God (Heb. 10:10, 14). And so they by their very reception of the Living Word of God, they, like us all who believe, are the church of God (John 1:12). Now Paul also addresses this epistle to all the saints who are in Achaia, the Roman province to which the Corinthians belonged. Thus the Apostle Paul clearly had in mind that this epistle would be read by and used for the instruction of not only the Corinthians, but also the entire region, or wherever Christian disciples were, or might be found. 

Vs. 2 "Grace to you and peace from God our Father and the Lord Jesus Christ." 

The Apostle Paul now extends grace and peace to us all from God our Father and Lord Jesus Christ. Now Grace is not only an expression of one extending favor, kindness, or sympathy to another; but it is also an expression of having delight in the one to whom ones favor is shown (consider Jesus' story of the prodigaal son in Luke 15:11-32 to full grasp this). And so it is that we have this extraordinary gift from God our Father and the Lord Jesus Christ, who is conveying His grace and peace to us all through His servant Paul. For having predestined us to adoption as His sons through Jesus Christ we have been accepted in the Beloved, because of the redemption which we who believe all have through Christ's blood, and our personally trusting Him (see Eph. 1:5-7; 2 Tim 1:9-10). Therefore Paul's extending God's grace and peace to us is something which God Himself has already done through His Sons Crucifixion death and resurrection from dead which makes our reconciliation with God possible (2 Cor 5:21). While peace is the fruit of our having been reconciled back to God. And so it is God's grace and peace is not something we, or anyone else needs to strive for, rather it is like salvation itself, a gift from God to us all who believe and obey the Gospel of His Son the Lord Jesus Christ, and so it is also the work of the Spirit of God in our persons and lives (John 14:15-16, 27; Gal 5:22-23).

Vs. 3-4 ³ Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, ⁴ who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God. 

Therefore in light of such things the Apostle Paul now breaks out in thanksgiving and praise, blessing the God and Father of our Lord Jesus Christ, which is also in the heart of everyone who has likewise believed, and thus received, and experienced the love, grace, and peace of God for themselves and in themselves. Therefore in whatever circumstances of life the Apostle Paul (and we ourselves) find ourselves in, we can also praise the Father of mercies, and God of all comfort, who not only extends His mercies to us all who believe in His Son, but who also comforts us in all our tribulation. Now whether this is by His ministering directly to our spirits by His Spirit, or by His ministering to us through others, the God of all comfort always seeks to comfort us in all of our tribulation. And this He does so that we ourselves may also be a comfort to those with are in any trouble. And so it is that God's comforting us is to be reciprocal; that is, as we are comforted, we are to comfort others with the comfort which we ourselves are comforted with by God. Imagine then if every believer did their part in this, there would be so many reciprocal acts of kindness everywhere, that one can barely imagine the positive changes, and blessings, and praises that would flow and abound everywhere!

Vs. 5 "For as the sufferings of Christ abound in us, so our consolation also abounds through Christ."

Here the Apostle Paul makes it clear that his sufferings were for Christ, something which will also be apart of every believers legacy (see Acts 14:22; Rom 8:17; Phil 1:29; 2 Tim. 1:8; 1 Peter 4:12-19). And so it is as we suffer for Christ so our consolation (comfort) through Christ also abounds. Believers then will never be forsaken (Deut. 31:6; Heb. 13:5); rejected yes, persecuted yes, given over to all kinds of trials and tribulations yes (consider Hebrews 11), but never will we lose our salvation and eternal place and peace with Christ (John 10:28-29; 14:27). For it is God who not only watches over us, but God our Father is the One who sustains us through it all (Isaiah 41:10; John 16:33). Therefore having a right perspective in difficult times is the right way to not only endure them, but also pass through them. Knowing that these things are not unique to ourselves, for just as the saints down through the ages have had to endure the hostility of this wicked and ungodly world so must we (Psalm 37:20-40; 38:20; 44:22; 69:12; Pr. 29:10; Heb 12:3-4). Now Paul's consolation in Christ (like our own is two fold, for as much as we have been appointed to such things in this life, so we shall all also be abundantly repaid, consider Matt. 5:10-12; Luke 6:20-26; Heb 10:32-34 etc.) Now that's future. While Paul's consolation here and now must have been all the disciples he saw being made, all the people coming to Christ, coming to genuine repentance and faith, and thus seeing how many lives God was not only saving, but also transforming, something which was also taking place in his own heart and life, while all these things were occurring in his own ministry and life. 

Vs. 6 "Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation." 

Whether afflicted or comforted then, the Apostle Paul saw in all these things God working out much good for the growth and faith of the Corinthians, as well as himself (Rom 8:28). Thus if the Corinthians saw Paul afflicted, and yet patiently enduring it all, they would also learn how to faithfully endure. Or if they saw Paul comforted in his afflictions, they too could have hope of experiencing the same consolation in their own afflictions and lives. Therefore in all of Paul's afflictions, he always saw God's greater plan and purposes in his being set forth in this way, so as to build the church, and strengthen the faith of disciples everywhere (consider 2 Cor 12:15; Phil 2:17-18; Col 1:24).  

Vs. 7 "And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation."

Therefore the Apostle Paul's hope for the Corinthians was steadfast (that is unwavering), that as the Corinthians were and would be partakers of the sufferings of Christ, so they would also be partakers of the consolation, which culminates with us all who believe spending an eternity with Christ, which though we are all assured of, must first always be worked out here and now in our own lives and fellowships, and in all our circumstances of life, whether these are now good or "bad". 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982. 

Additional Resources Consulted
Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament (p. 1301). Grand Rapids, MI: W.B. Eerdmans.

MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. Edited by Arthur Farstad. Nashville: Thomas Nelson, 1995.

1 Corinthians 16:13-23

¹³ Watch, stand fast in the faith, be brave, be strong. ¹⁴ Let all that you do be done with love. ¹⁵ I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—¹⁶ that you also submit to such, and to everyone who works and labors with us. ¹⁷ I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. ¹⁸ For they refreshed my spirit and yours. Therefore acknowledge such men. ¹⁹ The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. ²⁰ All the brethren greet you. Greet one another with a holy kiss. ²¹ The salutation with my own hand—Paul’s. ²² If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come! ²³ The grace of our Lord Jesus Christ be with you. ²⁴ My love be with you all in Christ Jesus. Amen.

Commentary

Vs. 13-14 ¹³ Watch, stand fast in the faith, be brave, be strong. ¹⁴ Let all that you do be done with love.

In concluding his epistle the Apostle Paul's exhortation to us all here is that we watch. For Jesus Himself warns us all to watch, both ourselves while we wait on His return (see Matt 24:42-44; Mark 13:35-37; Luke 12:40; 21:34-36), as well to watch out for false prophets, false teachers, false brethren and the dangerous doctrines and practices they will seek to sow into the faith (Matt 24:4-26, vs. 11, 24; Acts 20:25-31, vs. 29-31; 2 Cor 11:3-4, 12-15; Gal. 1:8-9; 2 Tim 3:12-15, vs. 13; Col. 2:8-10; 2 Peter 2:1-3; 1 John 4:1-3; Jude 5-18; Rev. 2:18-29 etc.). Thus we are to always watch and not be caught off guard by either the Lord's return (1 Thess 5:1-8), or by the very real spiritual dangers and dangerous people (wolves in sheep's clothing) that we all will encounter as we seek to follow the Lord home in grace and truth (Matt 7:15-20; 2 Cor 10:5; 2 Tim 3:1-9; Heb 13:9; Jude 3). Therefore the Apostle Paul says to us all, stand fast in the faith, be brave, be strong..., in the Lord and the power of His might (Eph. 6:10), ...let all that you do be done in love (vs. 14).
Because if it were just a matter of being brave or strong in the faith then that would not distinguish us from the unbelieving, the ungodly, the immoral, the unregenerate (of which we all once were, Col. 1:21-23). For these can also be bold to defend what they "believe" in. No what distinguishes a born-again child of God is not their willingness to stand up for what we believe in, that's a given, rather it's how we stand up for it. Thus love must govern us all. For love is the first fruit of the Spirit of God (Gal 5:22-23), and love is always the mark of God working in and through our persons and lives (consider 1 John 3:10; 4:8, 20). Therefore we are to let all that we do be done in love, because love is the true mark of God's Presence in us, and His Spirit working through us, and amongst us all.

Vs. 15-16 ¹⁵ I urge you, brethren—you know the household of Stephanas, that it is the firstfruits of Achaia, and that they have devoted themselves to the ministry of the saints—¹⁶ that you also submit to such, and to everyone who works and labors with us. 

The Apostle Paul Paul now commends to the Corinthians the household of Stephanas. Now these were brethren who had devoted themselves to the ministry of the saints. That is they were ministering to believers wherever, whenever, and likely in whatever ways they could. Now the Apostle Paul says of them that they were the firstfruits (i.e the first believers of Achaia, see 1:16) the Roman Province entailing the southern region of Greece, too which the Corinthians belonged. And so it is the Apostle Paul strongly commends Stephanas and his household to the Corinthians, urging them too submit to such faithful servants of God, "and to everyone who works and labors with us" (vs. 16).

Vs. 17-18 ¹⁷ I am glad about the coming of Stephanas, Fortunatus, and Achaicus, for what was lacking on your part they supplied. ¹⁸ For they refreshed my spirit and yours. Therefore acknowledge such men. 

The Apostle Paul now mentions three men who had come to him from the Corinthians, Stephanas, Fortunatus, and Achaicus. Some believe these brought the Apostle Paul a first hand account of all that was going on in Corinth, and thus were likely the bearers of this epistle back to them. Given that their names are of Latin origin this may be so, since Corinth was not only of Greek origins, it had first been conquered and then resettled by the Romans in 146 B.C. Now as to what was lacking on the Corinthians part that these men supplied is only up for speculation. Yet it readily appears that these men were of a ministry comfort to the Apostle Paul, as well as the Corinthians themselves, for Paul says of them, that they comforted his spirit and theirs. Therefore the Apostle Paul says that such men should be acknowledged by them, and by us all, for the good works that they have done, and do. 

Vs. 19 "The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house."

The Apostle Paul now forwards greetings to the Corinthians from the churches of Asia (the region which entails the western part of Modern day Turkey), where the Apostle Paul was then ministering the Gospel too in Ephesus at the time of his writing this epistle. Apparently Aquila and Priscilla were still with him there at this time, and so Paul forwards their hearty greetings in the Lord to them. Now these were a dynamic couple, believers whom the Apostle Paul had reached for Christ when he left Athens and first came to Corinth, and so it is they too had a real effective and fruitful ministry in their home as they ministered the Gospel to believers, often ministering to them and discipling them one on one, just as they first did with Apollos (see Acts 18). 

Vs. 20 "All the brethren greet you. Greet one another with a holy kiss."

From forwarding the personal and heartfelt greetings of Aquila and Priscilla, the Apostle Paul now forwards the greetings of all the brethren in Ephesus to them all. Now such a spirit of hospitality and affection for each other is rudimentary to true Gospel living, and is to be what bind us all in love. And so it is that this welcoming spirit and affection extended itself to greeting one another with a holy kiss. Now this practice of greeting one another by kissing the cheek is still widely practiced in certain countries in Europe and in my country Canada in the predominately French speaking Province of Quebec. In ancient Rome and Greece it was a given that you would do this, and so there is no cultural precedent being set here by the Apostle Paul when he says to do this. Instead by doing this one is saying by that cultures custom I receive you. Now that same sort of greeting can also be communicated by a hand sake with a warm and welcoming smile. Therefore I don't think anyone should overtly stress the Apostle Paul's word here on doing this. If they did I would really question their motives for doing so. Because if it is not a culture norm or practice to do so where you reside then there is no point in making people feel uncomfortable by commanding them now to do so. 

Vs. 21 "The salutation with my own hand—Paul’s."

The Apostle Paul now signs, and thus signs off on his epistle, his doing so adds a personal touch to it. Paul's doing so also authenticates it to the Corinthians, and all who would be the end recipients of it.

Vs. 22 "If anyone does not love the Lord Jesus Christ, let him be accursed. O Lord, come!"

When one believes in the Lord Jesus Christ, God's Spirit not only transforms us from spiritual death to eternal life, but He also fills us with love for Him, His Son and all His children. Therefore to not love the Lord Jesus Christ is too not belong to Him (1 John 4:8). Thus the Apostle Paul's word here is directed against all false brethren who profess faith in Christ and yet only use Christ's Name, the Gospel, or God's people for their own gain (see Gal 1:6-10, vs. 8-9). Therefore they are all accursed, fully condemned, because they have not believed in the Name of the only begotten Son of God (John 3:18). Now the Apostle Paul's cry, "O Lord Come" is every believers heartfelt cry to see the Lord Jesus Christ, true love face to face. And thus no more have to walk or live in this hateful, violent, degenerate world, which is only at war with Him, and all of us who belong to Him (John 15:18-25).

Vs. 23 "The grace of our Lord Jesus Christ be with you."

The Apostle Paul now commends the grace of our Lord Jesus Christ to us all. For it is only grace which keeps us in a right relationship with God and each other. Extending grace then to each other is to mark every one of us who have also received it from the Lord (Eph. 4:32; Col. 3:13).

Vs. 24 "My love be with you all in Christ Jesus. Amen." 

The Apostle Paul had been through much with the Corinthians, and yet for all of their failings one thing would not fail and that was his love for them. May the same be said of us towards each other. 


Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 
Lowery, D. K. (1985). 1 Corinthians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 548). Wheaton, IL: Victor Books.

Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2332). Nashville: Thomas Nelson.

1 Corinthians 16:5–12

⁵ Now I will come to you when I pass through Macedonia (for I am passing through Macedonia). ⁶ And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. ⁷ For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits. ⁸ But I will tarry in Ephesus until Pentecost. ⁹ For a great and effective door has opened to me, and there are many adversaries. ¹⁰ And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. ¹¹ Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren. ¹² Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time.

Commentary

Vs. 5 "Now I will come to you when I pass through Macedonia (for I am passing through Macedonia)."

In closing out his first epistle to the Corinthians, the Apostle Paul now lays forth his plans to come to the Corinthians when he passed through Macedonia. Now Macedonia (the European land region north of the Greek Corinth) was where the Apostle Paul founded the churches of *Philippi, Thessalonica, Beroea (see Acts 16:1-6). Similarly the churches of Corinth also had their foundations laid by the preaching of Paul during his evangelistic efforts there (see Acts 18:1-18).

Vs. 6 "And it may be that I will remain, or even spend the winter with you, that you may send me on my journey, wherever I go. 

The Apostle Paul was planning to spend some time with the Corinthians after he first passed through Macedonia, saying that he may even spend the winter with them. From there the Corinthians were to send Paul on his way to his next destination, which at the time of his writing them, was not yet decided. 

Vs. 7-9 ⁷ For I do not wish to see you now on the way; but I hope to stay a while with you, if the Lord permits. ⁸ But I will tarry in Ephesus until Pentecost. ⁹ For a great and effective door has opened to me, and there are many adversaries.

The Apostle Paul did not want to see the Corinthians at this time, since as he states in verse nine, "For a great and effective door as been opened to me..." vs. 9 and that door the Lord opened to him was in Ephesus, where the Apostle was writing this epistle to them from. Therefore Paul did not want to leave Ephesus until Pentecost, likely in the hope of fully establishing the Gospel there, since the Lord was already working mightily through him in Ephesus (see Acts 19-20), and too leave that work undone to come to them would have only been selfish. That said, the Apostle Paul did not leave them to themselves, instead Paul had already dispatched Timothy who was then making his way to them through Macedonia (see 1 Cor 4:17), as well as this epistle which he was writing to them. Thus the Apostle Paul's itinerary was being directed by the Lord's Will, Working, and Power, not his own. And so it is the Apostle Paul though desiring to see them is not presumptuous in any of his plans about doing this, for he says, "if the Lord permits" he himself would visit them, but at this time that was not possible. Now that Paul says there are many adversaries, is not something that is unique to himself, for all the churches had or were experiencing opposition or persecution to various degrees. For so it is whenever and wherever the Lord opens a door for the Gospel to take root in peoples hearts and lives, there Satan will also stir up opposition to it. That said, we should not lose heart as we set out and do the Lord's Will in preaching and teaching the Gospel. For we will all overcome as we also look too and trust in God's Sovereignty over our this worlds, as well as our own affairs (Rom 8:28).

Vs. 10-11 ¹⁰ And if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do. ¹¹ Therefore let no one despise him. But send him on his journey in peace, that he may come to me; for I am waiting for him with the brethren.

The Apostle Paul now mentions Timothy, whom Paul had already sent out to them (see 1 Cor 4:17), who was then journeying through Macedonia, on his way to them (Acts 19:22). And so it is if Timothy comes to them they should receive him as a servant of the Lord, thus he should be without fear amongst them, since Timothy does the work of the Lord just as the Apostle Paul does. From them Timothy was to be sent back by them to Paul in Ephesus because there Paul was waiting for him with the brethren (vs 11).

Vs. 12 "Now concerning our brother Apollos, I strongly urged him to come to you with the brethren, but he was quite unwilling to come at this time; however, he will come when he has a convenient time."

The Apostle Paul also mentions Apollos the eloquent preacher who was first ministered to by Priscilla and Aquila, and who himself had a major influence in the early Corinthians faith in the Gospel. Now that the Apostle Paul strongly urged Apollos to come to them at this time indicates again that though the Corinthians had fallen into some internal struggles, Paul had not forsaken them but was doing whatever he could to help them all get straightened out. Now as to the reasons why Apollos was unwilling to come to them at this time is up for speculation, yet his not coming to them at this particular time no way indicates his abandoning them, rather as he knew his own ministry and what were the pressing needs facing him and the brethren with him, he likely felt he could not come to the Corinthians at this time. Nonetheless he said he would come to them when he has a convenient time. And so the Apostle Paul does not overrule Apollos and demand his going to them, instead he respects his decision not to go and leaves it at that. Something we can all learn from, and thus give grace to each other when it comes to choosing where and when we will be involved in ministry work.

Additional Resources Consulted
*Myers, Allen C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987.

Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

Vs. 10-12 Hindson, Edward E., and Woodrow Michael Kroll, eds. KJV Bible Commentary. Nashville: Thomas Nelson, 1994.

1 Corinthians 16:1-4

¹ Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also: ² On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come. ³ And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. ⁴ But if it is fitting that I go also, they will go with me.

Commentary 

Vs. 1 "Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also"

As the Apostle Paul frequently does after a theological discourse he now gives some instructions regarding our conduct, or a pressing need. Here the urgent need was the brethren in Jerusalem who were not only suffering ongoing persecution for their faith, but were also suffering because of a lack of personal resources. For most believers there were being ostracized from the majority Jewish community from which they came. And so life was very difficult for them. On the one hand having to endure the alienation and indignation of their Jewish countrymen, while on the other being eyed with growing suspicion and intolerance by the governing Romans. Not to mention the famine which precipitated some of the earliest relief efforts to them (see Acts 11:27-30). And so an ongoing collection for them is commanded by the Apostle Paul. For it was the Christians in Jerusalem who in the beginning sold all their possessions, and held all things in common, so as to grow the early church and magnify the Lord's name everywhere. Indeed if it were not for their early sacrifices, the church would've not been able to sustain itself. And so the collection for the saints commanded here is a most fitting and honorable request (see Rom 15:25-27). Now Paul had already given orders to the churches in Galatia to do the same; this likely being born out of a personal exhortation that he received from the other Apostles when he first began his "official" Gentile ministry (see Gal 2:9-10). And so the Apostle Paul mentions it here so the Corinthians would know that this pressing need was going to be met not just by them, but by all the Gentile churches to which the Gospel had come. 

Vs. 2-4 "On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come."

The first day of the week, (the Lord's Day), was when each individual believer was to bring a special offering for the believers in Jerusalem. This offering then was to be distinct from what they would've given in support of their own assemblies and people. Now this offering was to be proportionate, that is, "as he may prosper", and thus it was to be according to what one had, not according what one did not have (see 2 Cor 8:12-15). Thus no one was to go into debt, or impoverish themselves, or their families in seeking to meet this need, or any other need as this pertains to the Lord's Work. The same principal then applies to us all. For we are all to give generously yes, recklessly no (consider 2 Cor 9:6-9). Now the Apostle Paul wanted all collections to be completed before he arrived. Likely this was to prevent a schism within the assembly where some would give while he was present, while others who did not have the means to give at that moment could not give. Thus if all the collection was gathered before hand, then it would truly be a church gift, gathered from amongst them all, as the Lord prospered them, and as they all had opportunity to lay something aside for His ministry to the saints. 

Vs. 3-4 ³ And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem. ⁴ But if it is fitting that I go also, they will go with me.

This offering then was to be laid up until the Apostle Paul could arrive and was to be delivered by people of integrity chosen by the Corinthians from amongst themselves. Thus whomever they approved by their letters. The Apostle Paul then would send them (with his own commendation) to bear their gift to the brethren in need in Jerusalem. The Apostle Paul also states that if the Corinthians desired, Paul himself would also go with their chosen representatives to Jerusalem. Thus we see in these verses a very tactful and orderly approach to giving, collecting, and bearing ministry gifts that would be above reproach, and truly be a blessing to both the giver and the recipient of the gift. 

Scripture Quotations

The New King James Version. Nashville: Thomas Nelson, 1982.