Verse by Verse

⁸ I speak not by commandment, but I am testing the sincerity of your love by the diligence of others.

⁹ For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.

¹⁰ And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago;

¹¹ but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have.

¹² For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.

¹³ For I do not mean that others should be eased and you burdened;

¹⁴ but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack—that there may be equality.

¹⁵ As it is written, “He who gathered much had nothing left over, and he who gathered little had no lack.”

I speak not by commandment (v.8) — God did not tell Paul to write this part of the letter. Paul goes on to give the Corinthians his advice beginning in verse 10.

Verse 9 expresses the same thought as that in Philippians 2:6-7, and especially the words “He emptied Himself.” Christ was rich in divinity and glory, but took on the nature of man. He also became a poor man and lived in poverty.

More than a year previous the Corinthian Christians had enthusiastically agreed to participate in this great offering for the impoverished Judaean saints. But, as with many of God’s people today, the nearer the time for the redemption of their pledge drew near, the less they felt like doing it. Therefore Paul “advised” them that it was “expedient” for them to do their part without further delay, for it would be embarrassing to him, not to mention them, if all the Gentile churches, with a veritable army of their delegates, were forced to proceed to Jerusalem without a representation from the largest church of all. — Stam, page 177.

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The sense of the above [vs. 12-15] we perceive to be as follows: “No one is asking  you to do more than you can or to give more than you can afford.”

The policy of Christian giving was set at Antioch, the Gentile city where “the disciples were first called Christians” (Acts 11:26) and Saul, recently saved, was called to be their leader (Acts 11:25-26). The Bible law of “first mention” looms important here.

And exactly what was “Christian giving”? It was a distinct break from giving as taught in the Sermon on the Mount and at Pentecost. When the Judean believers who had practiced the program of “all things common” and “sell that ye have and give alms,”—when these began to experience serious lack, they appealed for help to the brethren at Antioch with the result that: “… the disciples [at Antioch] every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: “Which also they did, and sent it to the elders by the hands of Barnabas and Saul” (Acts 11:29-30).

This has remained the policy for Christian giving ever since (see 1 Corinthians 16:2; 2 Corinthians 8:1-5, 12-14). —Stam, page 178

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Notice how tactfully Paul says, “I mean not that other men be eased, and ye burdened” as though the Corinthians were being burdened and the Macedonians eased! Indeed, he even suggests that some day they, the Corinthians, might be poor and the Macedonians well off! As for Paul, his desire was for all to do their part, “that there may be equality.” —Stam, page 179

The quote in verse 15 is from Exodus 16:18, from the time God sent manna to the Israelites: So when they measured it by omers, he who gathered much had nothing left over, and he who gathered little had no lack. Every man had gathered according to each one’s need.

1 Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia:

² that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality.

³ For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing,

⁴ imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints.

⁵ And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God.

⁶ So we urged Titus, that as he had begun, so he would also complete this grace in you as well.

⁷ But as you abound in everything—in faith, in speech, in knowledge, in all diligence, and in your love for us—see that you abound in this grace also.

The grace that is not received in vain delights to minister to the needs of the necessitous; and hence it is that in this and the following chapter, money thus used is called a “grace,” and those who give it are declared to be themselves recipients of the grace of God. Thus the giver of such grace is regarded as a receiver. To give and to receive is the one verb in Hebrew.

The famine predicted by Agabus (Acts 11:28) appears to have particularly affected the believers in Judea (v.29), and Paul when at Jerusalem (Galatians 2:10) promised that he would help to get money for them. Hence his activity in the matter in these two chapters; and his prayer (Romans 15:25-27) that the money so collected might be acceptable to the Judean saints (v.31).

It was in the fulfilling of this promise (Acts 24:17) that the Apostle met with violence at Jerusalem and imprisonment in Rome … — Williams, page 904.

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As the kingdom program with its “all things common” gave place to the dispensation of the mystery, and those who had disposed of their goods to enter the kingdom began to lack, Paul was used more than once “to send relief” to these needy saints (Acts 11:29-30; Romans 15:25-26). Indeed, after his agreement with the apostles at Jerusalem to help their poor (Galatians 2:10), he made an organized effort to raise funds for their poor saints from among the Gentile churches of Macedonia; Achaia (Greece), Galatia, and the rest of Asia Minor (See Romans 15:25-26; 1 Corinthians 16:1; Acts 15:23-29; Acts 16:4).

Twice the apostle sent emissaries to awaken the wealthy but greedy Corinthians to their financial responsibilities and in his letters to them he did not refrain from informing them of poor churches who were doing better than they or from reminding them of their good intentions of the year previous, urging them to fulfill their promises without further delay, lest he and they should both be embarrassed by their failure to do their part (2 Corinthians 8:1-11; 9:2-5). — Stam, page 171.

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While there is a great abundance of Scripture passages that describe the character of the Macedonian churches (especially that of the church of Philippi, the city from which Paul had undoubtedly written this letter to the Corinthians saints), the first five verses of 2 Corinthians 8 provides us with an amazingly comprehensive description of their character. And all of them together were as one.

1. As a church they were bitterly persecuted. The apostle refers to their “great trial of afflictions” (v.2) especially from the apostate Jews, who had persecuted Paul and had sought to kill him (Acts 20:3; 21:31; 23:15; 23:30). Who knows what “stripes,” “imprisonments,” yes, and executions had taken place among them? Doubtless many bore in their bodies the evidences of these persecutions.

2. They were a joyful church. The apostle bears witness to “the abundance of their joy” (v.2). Few were the criticisms or complaints at the Macedonian churches. They expressed the joy of victorious living in the midst of vicious persecution. …

3. They were not merely a poor church but a very poor one. Paul refers to “their deep poverty” in v.2.

4. Their “great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality” (v.2). Persecution, poverty—and joy had made out of them a generous assembly (vs.1-4), so that they begged Paul, “with much entreaty” to receive the gift they had collected for “the poor saints at Jerusalem,” a gift which Paul testifies, was all they could afford, yes, and more than they could afford (v.3).

5. Finally, they did not give as Paul had hoped; merely in response to his appeals, “but first gave their own selves to the Lord and to [Paul] by the will of God” (v.5). Is there anything else we can do? Is there some way in which we can be of greater help? —Stam, pages 173-174.

¹³ Therefore we have been comforted in your comfort. And we rejoiced exceedingly more for the joy of Titus, because his spirit has been refreshed by you all.

¹⁴ For if in anything I have boasted to him about you, I am not ashamed. But as we spoke all things to you in truth, even so our boasting to Titus was found true.

¹⁵ And his affections are greater for you as he remembers the obedience of you all, how with fear and trembling you received him.

¹⁶ Therefore I rejoice that I have confidence in you in everything.

boasted (v.14) = lit. “living with head up high”

In the above passage we find two men rejoicing exceedingly: Paul and Titus. But of Titus we read that his “inward affection” for the Corinthians was the “more abundant” as he remembered their “obedience,” how “with fear and trembling” they had received him.

This was no doubt partly due to their own failures, which he had come to discuss with them. However, it must also have been partly due to Titus’ own strength of character.

It is interesting that in Paul’s letter to him he addressed him as a general in the army might address his lieutenant, directing him to set in order the things that are wanting, to exhort and convince the gainsayers, to stop the mouths of the unruly and vain talkers, to rebuke sharply those who live in sin and to reject wilful heretics (Titus 1:5, 9, 11, 13; 3:10). …

The reader will recall that Titus had specially been taken, with Paul, to Jerusalem as a test case for Gentile liberty from the Law, and regarding his firm stand there we read that Titus was not compelled to be circumcised either as he, with Paul “gave place by subjection, no not for an hour; that the truth of the gospel might continue with [the Gentile believers]” (Galatians 2:3, 5).

Paul [also] chose him to be the pastor at Crete, whose inhabitants are described as “always liars, evil beasts, lazy gluttons” (Titus 1:12) —  Stam, pages 168-169.

As I understand this passage, Paul had sent Titus to Corinth to help the church members there get back on track after their many shortcomings (as explained in 1 Corinthians). But while he did this, Paul was also boasting to Titus that the Corinthians had gotten their act together. Titus found this to be true. The members of the church met him with fear (of admonishment) and obeyed his instructions. It cheered Titus to find out that what Paul said about them was true, which, in turn, cheered Paul. Paul now had confidence that they wouldn’t fail again.

⁹ Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing.

¹⁰ For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death.

¹¹ For observe this very thing, that you sorrowed in a godly manner: What diligence it produced in you, what clearing of yourselves, what indignation, what fear, what vehement desire, what zeal, what vindication! In all things you proved yourselves to be clear in this matter.

¹² Therefore, although I wrote to you, I did not do it for the sake of him who had done the wrong, nor for the sake of him who suffered wrong, but that our care for you in the sight of God might appear to you.

I now am rejoicing, not because you were made to grieve but because you were made to grieve resulting in your repentance, for you were made to grieve in accordance with the will of God, in order that in not even one thing would you sustain injury or damage by reasons of us, for the grief which is according to the will of God achieves a repentance which leads to salvation, a repentance which has no regret. But the grief which is exercised by the world in its outworking results in death. For, look. This very same thing, this being made to grieve in accordance with God’s will, to what extent it produced earnestness in you, yes, verbal defense of yourselves, in fact, indignation, yes, fear, in fact, longing, yes, zeal, in fact, the meting out of disciplinary punishment. In everything, you showed yourselves to be immaculate in the aforementioned matter. [They had cleared themselves from the guilt of connivance with the case of incest by disciplining the guilty brother.] Therefore also I wrote to you, not on account of the one who committed the wrong [the incestuous son] nor even on account of the one who was wronged [his father], but that your earnestness which was on our behalf might be openly shown among you in the sight of God. — Wuest, page 427

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Paul rejoiced at their earnest desire to carry out his commands; their grief because of the misconduct committed amongst them; their zeal against evil through affection for him (v.7); their carefulness in searching out the evil; their separation from it; their indignation against the evildoer; their fear of the anger of God; their desire for restoration; their zeal for holiness; and their exacting of punishment—all filled him with an overflowing of joy which was still further increased by union with the joy of Titus (v.13). — Williams, page 904.

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To be “sorry after a godly manner” is to repent and this causes “damage … in nothing.” Indeed, such sorrow eventuates in “salvation,” not from sin but from the problems into which we have gotten ourselves by sin. This broad use of the word “salvation” is found in Philippians 2:12.

The Philippians, too, had gotten themselves into a difficult situation through their own sin. There was a division between two women, and everybody began to take sides until the church was seriously divided. it was with respect to this division that Paul wrote, “My beloved … work out your own salvation with fear and trembling.” He was not about to go to Philippi and take sides with one or the other. Much less would he do this from a distance for there was doubtless right and wrong on both sides. Thus he exhorts them to “work out [their] own salvation with fear and trembling,” knowing what the results would be if the breach were not healed.

The repentance referred to in this passage never need be repented of. We will always look back with gratitude at the sorrow it wrought “for a season.”

The sorrow of the world, by contrast, “worketh death,” says the apostle. Think it through: the sinners’ guilty remorse can cause him nothing but fear, tension, worry, and those other attitudes of mind that can be so devastating. Certainly, none of them can produce “salvation” from his depraved state. They can only end in death. — Stam, page 166.

⁵ For indeed, when we came to Macedonia, our bodies had no rest, but we were troubled on every side. Outside were conflicts, inside were fears.

⁶ Nevertheless God, who comforts the downcast, comforted us by the coming of Titus,

⁷ and not only by his coming, but also by the consolation with which he was comforted in you, when he told us of your earnest desire, your mourning, your zeal for me, so that I rejoiced even more.

⁸ For even if I made you sorry with my letter, I do not regret it; though I did regret it. For I perceive that the same epistle made you sorry, though only for a while.

For even after we came into Macedonia our frail humanity experienced no relaxing from the oppression and tension of tribulation, but I was having pressure brought to bear upon me from every side, on the outside, contentions [with adversaries], within, fears. Nevertheless, He who encourages those who are downcast, encouraged us, our God, in the coming and personal presence of Titus, and not only in his coming and personal presence but also by the encouragement with which he was encouraged over you, bringing back tidings to us of your longing [to see me], your mourning [at the rebuke I sent you], your zeal on my behalf, so that I rejoiced yet more; for though I caused you grief by my letter, I do not regret it, though I did regret it, for I see that that letter caused you to grieve, though but for a season. — Wuest, pages 426-427.

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Titus was a buoyant, refreshing person, but in this case it was more than Titus’ appearance that encouraged Paul; it was the news that Titus brought from Corinth. When Paul had come into Macedonia and had failed to find Titus he was “troubled on every side; without were fightings, within were fears,” for the apostate Jews continued to hound him wherever he went. Ah, but finally Titus appeared and Paul was “comforted,” “not by his coming only” but by the news from Corinth. Their “earnest desire,” their “mourning” and their “fervent mind” toward him had caused his heart to rejoice. — Stam, page 165.

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What a difference between the repentance of the believer and the remorse of an unbeliever! Believers who have fallen into sin and have repented thereof have changed their attitude. This, indeed, is what the word “repentance” means. But the lost can only look back with guilty remorse at their sinful past. Thus Paul could say in effect, “I’m glad no damage was done by that letter of rebuke, it evidently did a great deal of good.” — Stam, page 165-166

1 Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

² Open your hearts to us. We have wronged no one, we have corrupted no one, we have cheated no one.

³ I do not say this to condemn; for I have said before that you are in our hearts, to die together and to live together.

⁴ Great is my boldness of speech toward you, great is my boasting on your behalf. I am filled with comfort. I am exceedingly joyful in all our tribulation.

The “therefore” in verse one refers back to Paul’s instructions to be separated from the world in 2 Corinthians 6:14-18. Chapter 7 should probably begin with verse 2.

these promises (v.1) — the promises from the OT quotes in 2 Corinthians 6:16-18.

spirit (v.1) — man’s spirit (not the Holy Spirit)

Holiness becomes the sons and daughters of the Lord God Almighty. This holiness is both inward in the mind and outward in the body; for some sins are physical and some mental. Sanctification is progressive; hence the word “perfecting.” Justification is an accomplished fact and lies wholly in the activity of God. Christ is indeed the believer’s sanctification as well as his justification. The believer cannot grow in justification, but he is commanded to grow in sanctification and in grace and in knowledge.

The Christian is useless unless he is in the world, but if he lets the world into him he perishes—just as a ship is useless unless in the sea, but if the sea enters into it, it sinks. — Williams, page 903.

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The word “flesh”, here, does not refer to the body, but rather to the nature which man received from fallen Adam. Thus we are to cleanse ourselves from all “filthiness of the flesh [the old Adamic nature] and the spirit” that we may perfect our holiness, or complete our sanctification, to God.

Let us never forget that when we sin the spirit is defiled along with the “flesh.” The heart and mind, with their desires and thoughts and motives are, indeed, the cause of outward defilement. Recall our Lord’s words with regard to this in Matthew 15:18-20: “… Those things which proceed out of the mouth came forth from the heart, and they defile the man. For out of the heart [the inner man] proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man …” — Stam, pages 161-162

corrupted (v.2) = ruin, cause moral deterioration

cheated (v.2) = defrauded, taken advantage of, make a gain from

condemn (v.3) = censure

comfort (v.4) = encouragement

tribulation (v.4) — described in verse 5 and also earlier in 2 Corinthians 6:4-5.

When a person has a guilty conscience he is apt to blame others, even those who are trying to help him, for his troubles. It was so with the Corinthian Christians. Some of them actually found fault with Paul, as though he had wronged them! … After all his labors for them, after a multitude there had come to know the Lord through his ministry, a ministry that could well have cost him his life; after this they grew careless and disgraced themselves and the Lord, and now were offended that he should be concerned about their plight!

But he protests: “We have wronged no man, we have corrupted no man, we have defrauded no man.” It was they who had wronged and defrauded others, especially God and Paul, letting the apostle labor for them in the face of the gravest dangers, without contributing even one small coin toward his meager needs. The apostle well knew what was behind their petty criticisms [see 2 Corinthians 12:17-18]…

The apostle does not protest here that he has not wronged them in order to condemn them, for he had already assured them: “Ye are in our hearts to die and live with you.”

He had been “very outspoken” to them; this was necessary, but he had also boasted to others about them, and was now “filled with comfort” and “exceeding joyful” that there appeared to be some change in their attitudes. And he experienced this comfort and joy in the midst of “all [his] tribulation.” — Stam, page 164.

¹¹ O Corinthians! We have spoken openly to you, our heart is wide open.

¹² You are not restricted by us, but you are restricted by your own affections.

¹³ Now in return for the same (I speak as to children), you also be open.

¹⁴ Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness?

¹⁵ And what accord has Christ with Belial? Or what part has a believer with an unbeliever?

¹⁶ And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I will dwell in them and walk among them. I will be their God, and they shall be My people.”

¹⁷ Therefore “Come out from among them and be separate, says the Lord. Do not touch what is unclean, and I will receive you.”

¹⁸ “I will be a Father to you, and you shall be My sons and daughters, says the Lord Almighty.”

restricted (v.12) = kept in a tight place, press upon, cramp, restrain

affections (v.12) = the capacity to feel deep emotions, the seat of feelings

open (v.13) = enlarge, broaden, (of the growth of tenderness and love)

Our mouth stands open to you [we speak freely to you, we keep nothing back]. O Corinthians, our hear is broadened and enlarged [widened in its sympathy towards you]. You are not compressed nor narrowed down in us [you have ample space in our heart; we hold you within a great love], but you are compressed and narrowed down in your affections [you have tightened up in your affection for me]. Now, as a return in kind for my affections toward you, as to children I am speaking to you, you also be enlarged [make a large place in your heart for me]. — Wuest, page 425.

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“Let’s balance this thing out,” [Paul] says. I have a large place in my heart for you, especially under these circumstances. My heart is enlarged toward you; now let yours be enlarged toward me.

This was an appropriate exhortation, for the love between Paul and the Corinthians believers had not been mutual. In 2 Corinthians 12:15 he had to write: “I will very gladly spend and be spent for you, though the more abundantly I love you the less I be loved.” —  Stam, page 155.

Belial (v.15) – Satan, lit. “the one who is utterly worthless because vile”

The quote in verse 16 is from Ezekiel 37:26-27: Moreover I will make a covenant of peace with them, and it shall be an everlasting covenant with them; I will establish them and multiply them, and I will set My sanctuary in their midst forevermore. My tabernacle also shall be with them; indeed I will be their God, and they shall be My people.

The quote in verse 17 is probably a loose quotation from Isaiah 52:11: Depart! Depart! Go out from there, touch no unclean thing; Go out from the midst of her, be clean, you who bear the vessels of the Lord. With perhaps a line tagged on from Ezekiel 20:34: I will bring you out from the peoples and gather you out of the countries where you are scattered, with a mighty hand, with an outstretched arm, and with fury poured out.

The quote in verse 18 is another collection of citations: “I will be a Father. . . .” from 2 Samuel 7:14; “Sons and daughters” from Isaiah 43:6; “Saith the Lord Almighty” from the Greek of 2 Samuel 7:8

Note carefully: Verse 16 does not say “What agreement hath the temple of God with the temple of Satan?” It says, “What agreement hath the temple of God with idols?” You can’t consistently have a pagan idol in the temple of god. How can God share His temple—”which temple ye are”—with an idol?

If God could not endure the presence of idols in the land He gave to Israel, how can we expect Him to tolerate the presence of idols in the believer’s heart and mind? — Stam, page 157.

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Separation, Summary: (1) Separation in Scripture is twofold: (a) from whatever is contrary to the mind of God; and (b) unto God Himself. The underlying principle is that in a moral universe it is impossible for God fully to bless and use His children who are in compromise or complicity with evil. (2) Separation from evil implies (1) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world system; and (b) separation from false teachers, who are described as being “vessels … to dishonor” (2 Timothy 2:20-21). (3) Separation is not from contact with evil in the world or the church, but from complicity with and conformity to it (verses 14-18; cp. John 17:15; Galatians 6:1). and (4) the reward of separation is the full manifestation of the divine fatherhood (verses 17-18); unhindered communion and worship (Hebrews 13:13-15), and fruitful service (2 Timothy 2:21), as world conformity involves the loss of these, though not of salvation. Here, as in all else, Christ is the model. He was “holy, harmless, undefiled, separate from sinners” (Hebrews 7:26), and yet He was in such contact with them for their salvation that the Pharisees, who illustrate the mechanical and ascetic conception of separation, judged Him as having lost His Nazirite character (Luke 7:39). —Scofield, page 1257.

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Lord Almighty (v.18) — This glorious title “Jehovah Shaddai” occurs only here and six times in the Revelation—seven times in all the N.T. The Hebrew word shad means a woman’s breast. The title Shaddai suggests love and unfailing benevolence. — Williams, page 903.

³ We give no offense in anything, that our ministry may not be blamed.

⁴ But in all things we commend ourselves as ministers of God: in much patience, in tribulations, in needs, in distresses,

⁵ in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fastings;

⁶ by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love,

⁷ by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left,

⁸ by honor and dishonor, by evil report and good report; as deceivers, and yet true;

⁹ as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed;

¹⁰ as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.

Stam includes 18 pages of commentary on this passage (pgs 136-153). The following excerpts are from him. I only added a few words to make connections and altered the format some for consistency.

Verse 2 of chapter 6 is a parenthesis, hence verse 3 refers back to verse 1. He urges the unbelievers at the service: “Receive not the grace of God in vain,” i.e., “Do not let our words fall on deaf ears.” But he says this only to awaken them, not to “offend” them, for this would hardly speak well of his ministry. Indeed, in verse 4 he expresses his desire as to this: “in all things approving ourselves as the ministers of God.”

Mark well that in verses 4-5 every phrase begins with the preposition “in”; in verses 6-8a every phrase begins with the preposition “by,” and in verses 8b-10 every phrase begins with the preposition “as.” These three different prepositions represent three different shades of meaning.

Before verse 6 the apostle deals with his personal circumstances in his service for Christ, while from verses 6-8 he explains how he copes with these circumstances. Then, in verses 9-10 he relates the blessed results!

in afflictions — Acts 18:6-13

in distresses — The Greek [word] denotes “to be cramped in space, to feel pressure from every side.” Acts 19:23-41; 2 Corinthians 1:8

in stripes — We believe that this punishment was inflicted with a common whip, which left one sore or bloody stripe at each stroke. Some have interpreted the words “in stripes” to refer to beatings with rods. But then how shall we account for Paul’s words in 2 Corinthians 11:24-25, where he distinguishes these “stripes” from the punishment inflicted by rods: “Of the Jews five times received I forty stripes, save one. Thrice was I beaten with rods … “

Why “forty stripes save one”? the answer is found in the Mosaic Law concerning such punishment: “And it shall be, if the wicked man be worthy to be beaten before his face, according to his fault, by a certain number. Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee” (Deuteronomy 25:2-3). Thus the Law of Moses protected its criminals from being held in utter contempt, defending their human dignity as the image, albeit the fallen image, of God.

in imprisonments — Thus [Paul] was imprisoned more often, perhaps much more often, than appears in the record of Scripture.”

in tumults — uproars, riots. Without doubt the most notable of these was the uproar at Ephesus, which had taken place but recently [before he wrote this letter to the Corinthians]. He writes about this in 2 Corinthians 1:8, where he says: “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life.” See also Acts 19:23-41.

in labors — See 2 Thessalonians 3:8-9.

in fastings — It seems doubtful … that he would here be referring to any voluntary religious fast. He doubtless refers to the many times that he either forbore eating, perhaps for the sake of others, or lacked food.

In verse 6 through the words “good report” in verse 8 the subject is how [Paul] coped with these adverse circumstances. Paul is telling how he coped with the difficult circumstances in which he found himself.

How did Paul cope with his adversities?

by purity — both morally and physically

by knowledge — by intelligently proclaiming the Word

by longsuffering — both under provocation and with the behavior of others

by kindness — by a gentle temper

by the Holy Spirit — Paul often emphasizes this

by love unfeigned — love sincere and true, not superficial or a lack of love covered with a deceptive veneer

by the Word of truth — Often in Paul’s epistles we find the fact emphasized that the gospel and the Word of God are truth

by the power of God — for “the preaching of the cross [Paul’s gospel] is unto them that perish foolishness, but unto us which are saved it is the power of God” (1 Corinthians 1:18), “For … the gospel of Christ … is the power of God unto salvation to every one that believeth …” (Romans 1:16).

by the armor of righteousness, on the right hand and on the left — [perhaps referring to offensive and defensive weapons]

by honor and dishonor — whether he was praised and applauded or despised and belittled, he sought to use both for the glory of God.

by evil report and good report — whether falsely accused or justly dealt with, it was his great object that Christ be honored by his response.

Here (v.8b) the Greek preposition itself is changed, clearly indicating a change in subject, a change which demanded a consistent change in preposition. “As” describes the glorious results of the way in which [Paul] had coped with his afflictions, and “as” is a distinctly descriptive word. 

We should also observe that the connective, “and” appears in most of the pairs in this section, but for a very special reason. “And” can be used for simple addition, as in “Paul and Barnabas.” It can also be used for identification as in “God and our Father,” indicating that God is, or is also, “our Father.” In such cases it is sometimes rendered “God, even our Father.”

Finally, it can be used as here, for a sort of emphasis, as in “having nothing and possessing all things.” Some have supplied the word “yet,” or the phrase, “at the same time.” 

as deceivers and true — In 2 Corinthians 12:16 the apostle says to these same Corinthians, “Being crafty, I caught you with guile.” Ah but what honorable, loving “craft.” Indeed, in this same epistle, to these same people, he writes with deep sincerity: “[We] have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (2 Corinthians 4:2).

as being unknown and well-known — It was what [Paul] said that made him so well known.

as dying and behold we live — Paul had been written off many a time. “For we which live are always delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh” (2 Corinthians 4:11).

as chastened and not killed — Paul knew ” … whom the Lord loveth He chasteneth, and scourgeth every son whom he receiveth.  … for what son is he whom the father chasteneth not?” (Hebrews 12:6-7).

as sorrowful, but always rejoicing — Certain it is that believers have gone through deep sorrow while at the same time experiencing an undercurrent of profound joy.

as poor, but many enriching — Contrasting the one man with nothing and “the many” he has made rich. See Colossians 1:27.

as having nothing, and yet possessing all things — Poor in this world’s goods, [and] at the same time, rich in spiritual assets.

1 We then, as workers together with Him also plead with you not to receive the grace of God in vain.

² For He says: “In an acceptable time I have heard you, and in the day of salvation I have helped you.” Behold, now is the accepted time; behold, now is the day of salvation.

Moreover also, we, working together with God, beg of you not to receive the grace of God without any salutary results, for He says, In an epochal, strategic season, propitious in character, I hearkened to you, and in a day of salvation I ran to your cry and brought you aid. Behold, now is a propitious, epochal season, behold, now is a day of salvation. — Wuest, page 425.

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The Apostle points out (v.2) that all Christians should engage in this activity of grace, for it was a time, or day of grace in which God was accepting sinners and saving them. It was a day of salvation because of the death and resurrection of the Lord Jesus Christ. This is the force of the quotation from Isaiah 49:8, where God is heard speaking to His Beloved Son on the morning of the resurrection. He succored Him out of the abyss, and accepted Him and His atoning work—for the resurrection demonstrated that acceptance. The fruit of that succor and acceptance is for man’s enjoyment; and consequently, the present dispensation is for him a day of grace and acceptance; and all those who have experienced this grace should seek to make it known to others though it be at the cost of the shame and suffering described in verses 4-10. — Williams, pages 902-903.

²⁰ Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God.

²¹ For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.

implore (v.20) = having a deep personal need, to be in want, to make an urgent appeal

[The apostle] … besought men to be reconciled to God; and he told them that because the sinless Saviour was made to personate sin itself, and because He had offered up Himself as a sin-offering of infinite value, God was thereby reconciled, His justice vindicated, all the claims of His throne satisfied, and a spotless righteousness provided for guilty men. In that righteousness no flaw can be found. He has gone in to the very holiest , and has been accepted before the Throne of God. Christ is the Righteousness of God. In that righteousness God stands, and in that same righteousness the believer stands. God and the believer stand in the one and self-same righteousness. So the believer can say, “I have a righteousness in which no flaw can be found; it has preceded me into heaven and has been accepted there.”

The word “men” should be supplied in v.20 instead of the word “you,” for the Apostle was writing to persons who had already accepted the message of reconciliation. — Williams, page 902.

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Think of the poverty, the humiliation, and the persecution which the ambassadors of Christ have so often endured! Yet what should an ambassador expect who has been left in a nation which has declared war on his government? Surely he cannot expect cordial treatment. Rather he may look for suffering, imprisonment, and even death. …

Paul earnestly pleaded with the lost to be reconciled to God and for this he “suffered trouble as an evil-doer, even unto bonds” and was finally beheaded by the wicked Nero.

Paul was indeed earnest about his calling. “… as though God did beseech you by us,” he said, “we pray you in Christ’s stead, be ye reconciled to God.”

Here surely we have the love of Christ “constraining” Paul. … “you would not have Christ,” he said, “but I am here in His stead.” As Christ represented Paul at Calvary, Paul now represented Christ in a Christ-rejecting world.” …

It may not be long before God recalls His ambassadors of reconciliation and declares war on His enemies. 1900 years ago man declared war on God. Both the Jews and the Gentiles arrayed themselves “against the Lord, and against His Anointed.” 

A counter-declaration was, of course, inevitable and was the very next number on the prophetic program (Read carefully Psalms 2:1-5; 110:1).

“But where sin abounded, grace did much more abound: that as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life by Jesus Christ our Lord” (Romans 5:20-21).

But on what legitimate basis does grace now reign?

2 Corinthians 5:21 explains: God made Christ, who “knew no sin,” to be sin for us, that we, the sinners, “might be made the righteousness of God in Him.” At Calvary (as our blessed Representative) He became the very embodiment of sin, suffering its full penalty for us.

Yet, the dispensation will finally be brought to a close and the day of grace will give place to “the day of wrath.” — Stam, pages 131-133.

Verse 21 puts an end to any claim that we have to (or can) do anything toward the accomplishment of our salvation.