CHAPTER 1
1. Paulus, an envoy of Yeshua [the] Messiah by the choice of Elohim and Timothy the brother, to the assembly of called-out ones who are in Korinthos, along with all the holy ones who are I all of Akhaia.
Korinthos: a port city on an isthmus in southern Greece known for its extreme immorality. Akhaia: most strictly, northern peninsular Greece (including Korinthos), but in Roman times, it was a province that also included the mainland of what is now called Greece.
2. Empowering favor and shalom from YHWH the Father of us and of our master, Yeshua the Messiah!
3. Blessed be the Elohim and Father of our Master Yeshua the Messiah, the Father of [multiple kinds of] compassion, the Elohim of all encouragement,
Encouragement: or comfort, consolation, literally having someone else called alongside to help you.
4. who encourages us against all the distresses we [have], making us able to encourage those who are in any [kind of] distress by means of the encouragement by which we ourselves are encouraged by YHWH,
Distresses: tight spots, from which we can see no way out, external pressures, afflictions, things that make us feel confined, restricted, or without options.
5. because just as the sufferings [that come] to us from the Messiah exceed what we expect, to the same extent the encouragement from the Messiah exceeds our expectations.
6. But if we are in distress, it is for your encouragement and safety; if we are encouraged, it is for the sake of your encouragement, which becomes operative through the [patient] endurance of the same hardships that we also suffer.
Operative: energized, making it work; activated, accomplishing this goal.
7. And our hope in regard to you is unshakeable, knowing that insofar as you are partners in the hardships, you are sharers in the encouragement.
Hope: or expectation, confidence. Partners/sharers: the same term (companions, associates, fellows in undergoing the same experience).
8. Because we don’t want you to be unaware, brothers, as to the pressure that came upon us in Asiya, as we were weighed down so far beyond our ability [to endure], to the point that we had even despaired of having any way to survive.
9. Rather, we had within ourselves the sentence of death, in order that we should not rely on ourselves, but on Elohim, the one who [awakens and] raises those [who are already] dead--
10. who has rescued us out of such deadly danger, and will rescue us—in whom we also have the confidence that He will yet deliver us,
11. [with] you also joining in to assist on our behalf through petitioning prayer, so that from many perspectives, thanks may be offered on our account for the empowering favor bestowed on us through many [persons].
Perspectives: literally, faces or presences.
12. For this “boasting” of ours is the evidence of our conviction that our conduct in the world (but all the more toward you) has been with singleness [of purpose] and [the] sincerity [that comes] from Elohim (and not in fleshly sophistication but through the empowerment of Elohim),
Boasting: or proud confidence, not in himself but in what YHWH has done and can do. Singleness: without hidden motives or conflicts of interest. Sincerity: clarity and purity. Fleshly: natural, unregenerate, belonging to the nature that we share with all fallen human beings, and which therefore could be contrived by those who do not have YHWH’s special working in their lives and thus might indeed have such questionable motives as they try to manipulate circumstances to their benefit.
13. because we aren’t writing anything else to you except what you can verify or at least recognize,
Verify: literally “to know again through reading”, that is, re-live the experience that the author has conveyed, and therefore be able to vouch for its veracity. Recognize: understand because of similar personal experience. This is not an esoteric teaching but one that they, too, can live in practical circumstances of their own.
14. just as you have known us personally to some degree, so that we can be proud of you just as you are of us, in the day of our Master, Yeshua.
The day: when all of us give an account and all secrets and motives will be laid bare.
15. With this confidence I was also initially intending to come to you, so that you might receive a second favor,
16. and to pass through by way of you into Makedonia, then to come back to you from Makedonia, and under your [auspices] to be sent onward into Judea.
Sent onward: or accompanied, escorted.
17. So was I, by so intending, not taking things seriously [enough]? Or when I determine what I want, do I do so according to the flesh, so that I would have both the “yes, I will” and the “no, I won’t”?
Not seriously: lightly, with levity, fickleness. Flesh: only natural considerations.
18. But Elohim is trustworthy, so that our word to you was not “yes and no”,
19. because Elohim’s Son, Yeshua the Messiah—the one who had been proclaimed among you through us —through myself and Silwanos and Timotheos—was not [both] “yes and no”; rather, in him, [the answer] has [always] emerged as, “Yes!”
20. For however many promises Elohim [has made], the “yes” is in him. Consequently, through him the “Amen” [is said] by us [that there may be] honor toward Elohim.
21. Now the One who is firmly establishing us, along with you, into Messiah—and has anointed us [also]—is Elohim,
Anointed: a symbol of being consecrated to a particular task. “Messiah” means “anointed one”, so he is drawing a parallel with our experience. Messiah intends to be the “firstborn among many brothers” as we are conformed to his likeness (Romans 8:29), so his experience should become ours as well.
22. who has also set [His] seal upon us and placed within our hearts the earnest-deposit of the Spirit [as a security pledge that the remainder will also be given].
Earnest: He actually uses a Hebrew term, aravon, here.
23. However, with Elohim as my witness, I call upon my own soul as an additional [witness], that [the reason] I have not yet come to Korinthos [was] to spare you.
Spare: or treat more leniently; had he come sooner, it might have been in anger, which, though justifiable, was not the way he wanted to approach them. (2:1)
24. Not that we have a right to lord it over your faith [as if we owned it]; rather, we are co-laborers with you [in producing] the joy, since you are [indeed] steadfast in the faith.
CHAPTER 2
1. Because I determined within myself that [I should] not come to you again in heaviness,
Heaviness: grudgingly or with reluctance due to grief, sorrow, either arriving in sadness or expecting to be saddened upon arrival.
2. because if I cause you grief again, who is there to gladden me other than the one being grieved by me?
3. And I wrote this same thing so that, when I had come, I would not be given grief by those who should be making me glad—being confident in regard to all of you that my joy is yours [as well].
4. For out of much distress and anguish of heart I wrote to you through many tears, not in order that you might be grieved, but rather so that you might realize how overwhelming a love I have toward you.
His attitude is not one of boasting but of giving them an example of how it is possible for them also to become through the work of the spirit of holiness.
5. Now if anyone has caused me grief, it is not me he has grieved, but to some extent—not to say it too strongly—all of you.
6. This penalty [imposed] by the majority is enough for such a [person].
Penalty: or censure. Enough: or suitable, fitting. I.e., he does not need me to add more condemnation or punishment as well.
7. Therefore on the contrary it is better for you to treat him kindly and welcome him close, so that such a one will by no means be overwhelmed by excessive grief.
8. Therefore I invite you to [along with myself] assure him of [your] love for [him],
9. for indeed I also wrote this so that by testing you I might [be able to] tell whether you are giving [me your] ear in everything.
Though his goal (1:24) is to bring them up to his level, he is still their instructor, and he knows they will not get there except by submitting to what he knows is good for them.
10. So whomever you forgive anything, I also [forgive]; and indeed, whatever I have forgiven—if I have forgiven anything—[it is channeled] through you, in the presence of Messiah,
He is not there in person to treat this person properly, so if his favor is to be expressed to this once-guilty person, it has to be accomplished through their obedience to his directives.
11. in order that we may not be taken advantage of by haSatan, because we are not unaware of his purposes.
Taken advantage of: or outwitted, exploited, having him “pull one over on us”. His purposes: or intentions, schemes—what he has in mind, which is to divide and distract, so we will be both ineffective and not notice what he is trying to sneak through somewhere else.
12. Although, having come to Troas for [the sake of] the glad news of Messiah, a door had also been opened for me by the Master,
13. since I could not locate my brother Titus, I had no rest in my spirit, I instead, having taken my leave of them, I went out into Makedonia.
Rest: relief, relaxation, loosening of tension so as to have freedom to operate at ease.
14. On the other hand, thanks be to Elohim, [He] always leads us to triumph through Messiah and manifests the sweet fragrance of the knowledge of Himself through us anywhere [we may go],
15. for [because] of Messiah, we are a pleasing aroma to Elohim among those who are being rescued as well as those who are perishing--
Pleasing aroma: In the LXX of Lev. 4:31, etc., both terms for fragrance (here and in v. 14) are used together to describe the refreshment YHWH derived from the offerings made to Him the way He had prescribed and wit the right attitude because of the reconciliation they accomplished between Him and His people. Paulus is saying that whichever place he ended up working, and no matter how people responded, what he was doing was acceptable to YHWH because it was motivated by the Messiah. Perishing: literally, being killed off or destroyed.
16. to the one indeed an odor [exuded] by death [and leading further] into death, but to the [other] one, an aroma [leading] from life into [greater] life. But who is competent for such things?
17. For we are not, like most [people], peddling the word of Elohim; rather, as out of sincerity, as—through Messiah—we speak from Elohim and before Elohim.
Peddling: hawking, dealing it out for the sake of gain, and thus adulterating it. Before Elohim: i.e., in His plain sight, not trying to hide anything through underhanded methods.
CHAPTER 3
1. Are we again beginning to commend ourselves? Or don’t we, like some, need letters of recommendation to you—or from you?
2. You are our letter, being written in our hearts, being known [by experience] and read by all of humanity,
His endorsement is his fruit, and whatever he or anyone may say about him, the proof is in the type of people that result from what he teaches.
3. making it clear that you are Messiah’s letter [of endorsement], having received ministry from us, having been written not with ink but with the spirit of the living Elohim, not on slabs of stone, but on tablets of hearts of flesh.
Hearts of flesh: a reference to Y’hezq’El 11:19, where YHWH promises to remove our stony hearts and give us both a heart of flesh and a new spirit—the very thing Paulus is now saying has indeed begun.
4. Moreover, such confidence we have through Messiah toward YHWH.
Confidence: implies having been persuaded, not by a delusion but by the spirit that YHWH has given, and also resulting in boldness (see v. 12).
5. Not that we are sufficient of ourselves to consider anything as coming from ourselves! Rather, our sufficiency comes from Elohim,
Sufficient: or worthy, suitable.
6. who has qualified us [to be] ministers of a fresh covenant, not of letter, but of spirit, because the letter puts to death, while the spirit brings to life.
Qualified: or made us sufficient, able, or competent. Not of letter: i.e., this does not cancel the written covenant as if with another of the same kind, but adds a new dimension, providing us with inner power to overcome our evil inclination in a way the letter alone could not, and also endows us with the attitude underlying the particular commands, so that we can carry it into more environments than its specific directives address. The letter highlights the fact that we are imperfect by holding the standard up to us like a mirror to which we need to compare ourselves, but does not give us what it takes to consistently resist the temptation that comes from within as well as without.
7. But if the ministry that produced death, carved in letters on stone tablets, came with glory so that the Israelites could not keep their eyes fixed on the face of Moshe because of the shining of his face (a shining that was fading away),
8. how much more glorious will the ministry of the Spirit be?
9. If indeed there was glory in the ministry that condemned us as guilty, the ministry [that brings] righteousness has much more abundant glory.
10. For in fact, what had been glorious now has no glory because of the tremendously-greater glory of what is surpassing it.
Is surpassing: a transition in progress. He is not saying the Torah is not still in effect, but merely makes a comparison between it and the perfection to come. (Pollina)
11. If indeed that which fades away [came] through splendor, how much more that which remains splendid?
12. Therefore having such an expectation, we [boldly and freely] exercise great confidence
13. --and not like Moshe, who would put a veil over his face so the sons of Israel would not gaze [steadily] into what ended up fading away.
Gaze into what ended up fading away: or, look intently into the goal and purpose of what was dwindling to nothing, i.e., so that they might therefore lose respect for it. See the original story in Exodus 34:29-35.
14. Rather, their minds were rendered callous. In fact, until the present day, the same veil remains when the ancient covenant is read, without being lifted, since it is [only] removed through Messiah.
15. But to this day, whenever Moshe may be read, a veil lies over their heart,
16. though whenever anyone turns toward the Master, the veil is taken away.
17. On the other hand, YHWH is the spirit, and wherever the spirit of YHWH is, [there is] freedom.
18. All of us, moreover, having had our faces uncovered, reflecting the glory of YHWH as if in a mirror, are being transformed into the same image, from [one] glory into [another kind of] glory, in the all-around same way, [a spinoff] from YHWH, the Spirit.
In a mirror: compare Yaaqov 1:23-25, which tells us that the Torah—the perfect law that brings this freedom--is like a mirror to show us who we are now so that we will act accordingly. Seeing Yeshua’s shining example (4:6) of fleshing out of the Torah (Yoch. 1;14) gives us even more insight into what this is supposed to mean.
CHAPTER 4
1. Because of this, having this ministry [to carry out] in the same way that we received mercy, we do not lose heart.
Lose heart: a word meaning to be negatively influenced by something to the point of being worn down.
2. Rather, we have renounced the hidden things [that] come from shameful deeds, not moving toward our goals with unscrupulous craftiness, corrupting the word of Elohim [to use it as bait by which to ensnare others], but through full disclosure of the truth, commending ourselves to every person’s conscience before [the presence of] Elohim.
3. If, however, our glad news is concealed, it is concealed to those who are perishing,
4. whose unbelieving minds the god of this age has blinded, so that [they are] not able to discern the enlightening of the glad news of the authority of the Messiah, who is the image of Elohim.
The image: restored in Messiah after having been lost from humanity by Adam’s fall. The image is not the same as what it depicts, but he is an accurate representation of what YHWH is like.
5. Because we are not heralding ourselves, but [the] Master Yeshua, the Messiah, while we ourselves are your servants through Yeshua,
Through: or, for the sake of.
6. because it is Elohim, who had said, “Let light shine out of darkness!” who has beamed into our hearts the illumination of the knowledge of the manifestation of Elohim in the face of [Yeshua] the Messiah.
7. We now have this treasure in containers [made] of earthenware so that it may be far more than [obvious] that the effective energizing is from Elohim and not from us--
8. [who] are hard-pressed in every way, but not crushed; at a loss [for understanding], but not in despair;
Crushed: or cramped to the point of being hemmed in or totally restrained. At a loss: or perplexed, confused, in doubt.
9. persecuted, but not deserted; beaten down, but not utterly destroyed--
Beaten down: or knocked down, cast down to a lower position.
10. always carrying around in the body Yeshua’s death, so that Yeshua’s life may also be manifested in our [physical] body,
His strength is best manifested in our weakness (12:9), but through Yeshua’s death to himself which bought back for us the spiritual aliveness that Adam lost, we have the option again of walking according to the Tree of Life rather than the Tree of the Knowledge of Good and Evil. (Avi Ben Mordechai)
11. because we, the living ones, are constantly being handed over into death on account of Yeshua, so that Yeshua’s life may be manifested through our mortal bodies.
Despite the fact that the only way our genetically-modified bodies, which became corrupt through Adam, cannot be repaired but only replaced one day with unmarred ones, still, through the re-enlivened spirit he has made available to us, we can override the habits that are engrained in it and use even the dying “machine” as a tool for a higher purpose nonetheless. (Ben Mordechai)
12. So then death is active in us, but life in you.
Active: or working, the driving factor. By his submitting to abuse and indignities for Yeshua’s sake, a door was opened for these people to be brought back to life—a fact they were underappreciating.
13. Yet, holding onto the same breath of faith, just as it has been written, “I trusted; that is why I have spoken.” We are also confident, therefore we speak,
Breath: or spirit, but the picture is of one gasping to stay alive and hang onto hope despite many factors that are conspiring to bring about one’s demise. Faith: confidence in what one has been persuaded of and also making a faithful copy of what one sees. (Ben Mordechai) We look into the spiritual realm to see what is real despite the turbulent changes around us physically (v. 18), and bring that to bear on the temporary “facts” of our environment. “I trusted…”: The quote is from the LXX of Psalm 116:10, but in Hebrew it is “I trusted, although I said, ‘I was greatly afflicted.’” The context is the same here. Paulus turns the Greek conjunction in a different direction, which is legitimate in that language, using a different meaning of the word which basically means “accordingly”, as in a correspondence with something across from it. Instead of speaking “in spite of” his circumstances, he sees YHWH’s hand in them and therefore it is “because of” his trying circumstances that he expresses hope. (Compare Yaaqov/James 1:2)
14. knowing that the One who raised up the master Yeshua will also raised us up together with Yeshua and present us along with you,
Present us: literally, stand us up closely side by side (as an exhibit of evidence).
15. because all [these] things are for your sake, so that the empowering favor that has increased so abundantly might bring about the overwhelming increase of thanks, evoking [even better] opinion[s about] Elohim.
Opinion(s): high esteem, honor, or renown. Overwhelming: to the point of being excessive or more than enough.
16. Therefore we are not negatively influenced [by these circumstances]; rather, even if our external person is in the process of wasting away, still our internal [person] is being renewed day by day,
17. for our momentary, light pressure is accomplishing for us an all-the-more, increasingly overwhelming, eternally-significant “load” of honor.
Light: i.e., lightweight—not burdensome and even easy to endure. Significant: weighty to the point of being “burdensome” but in a positive manner.
18. We are not taking into consideration the things that [can] be seen, but rather the things that cannot be seen, because the things that are visible are temporary, while the things that cannot be seen last forever.
Last forever: or endure. The very nature of physical things, at least since Adam’s fall, is that they are constantly changing, usually for the worse (as in the laws of entropy), unless acted on by an unseen force, in this case one from another dimension which brings the possibility of positive change even in this age.
CHAPTER 5
1. We know indeed that if the tent of our dwelling upon the earth should be cut loose, we have from Elohim a building [that will serve as a home] not made with hands, eternal in the heavenly realms.
2. And indeed, in this [regard] we groan, longing to be clothed with our dwelling-place which comes out of the heavens.
3. If we have been so clothed, we will not be found naked.
4. And while we are in the tent, we do groan, being weighed down with a heavy load, for the reason that we do not wish to be undressed, but to be further clothed, so that what is mortal may be swallowed up by life.
Mere bodily death, with no resurrection, would leave us as bodiless spirits, and we would not be complete persons, but we know that the bodies we now inhabit are diseased—even the healthiest—and that something better was YHWH’s original design. However, I the resurrection, what we now have—and more—will be restored, so that we can physically partake I the original human race (Arthur Custance), of which we now experience only a “down-payment” (v. 5), the spiritual aspects, which can at times revive our bodies (Rom. 8:11), but only temporarily, until the fullness is granted us after our present-age work is done.
5. The One who has prepared us for this very purpose is Elohim, who has given us the earnest-pledge of the Spirit.
The fact that He has given us as much as He can while we still inhabit bodies which are “dead through sin” (Rom. 8:10), having inherited the characteristics of Adam, is to be taken as a guarantee that He will complete the work when we are all reunited with the Head of the new race of which He has allowed us to be a part. (Phil. 1:6)
6. Therefore, being always courageous, and knowing that while at home in the body, we are away from home [in regard to] the Master--
Courageous: or, boldly confident.
7. indeed, we walk by faith, not by sight--
Sight: what is visibly apparent or observable; we can only say this because we trust that the message that has rung so true to our innermost needs must be more real than the temporary reality we see around us all the time.
8. but we are confident, and consider it better rather to be absent from the body and present [at home] with the Master.
9. Therefore, we make it our ambition, whether at home or away, to be well-pleasing to him,
Ambition: includes the concepts of valuing most highly and aspiring to or loving what is honorable. Note that he does not say at home or away from which “location” he has just discussed! Well-pleasing: or fully acceptable.
10. for we must all be brought out into the open at the judgment-seat of the Messiah, so that each one may receive what is coming to him [for] the things [done] through the [physical] body according to what he did [as a regular practice], whether beneficial or worthless.
This reminds us of Yeshua’s parable of the “talents”. (Mat. 25) Since we have better prospects ahead, how are we using the time we have here—to accomplish things that will outlive us in this realm, or wasting our efforts on things that only benefit us, or, worse yet, just relaxing and doing nothing because we think we have our salvation and nothing else really matters, when there are others who need to be brought into the Kingdom and taught to obey its rules?
11. Recognizing therefore the fear of the Master, we persuade human beings to [obey]. To Elohim we are “out in the open”, and, I expect, [what] we [are] has also been made obvious to your own consciences.
Fear: knowing him to be one “who reaps where he did not sow” (Luke 19:22)—expecting us to “think outside the box” and do more than he told us to, possibly calling not only Israel but others as well to repentance. Obvious: the same root word as “out in the open”; i.e., he has a clear conscience before YHWH, knowing that He sees his motives, and so he hopes they will not suspect him of bad motives either.
12. Not that we are again commending ourselves to you, but rather giving you a starting-point to “boast” in regard to us, so that you might have [an answer] to [give to] those who boast about what is on the surface, and not [what is] in the heart.
Here he resumes the discussion begun in 3:1.
13. If we are beside ourselves, it is for Elohim; if we stick to safer topics, it is for you.
Beside ourselves: beginning to sound a little bit crazy or ridiculous because we are speaking of things one would not hear in most everyday conversations and they might seem extreme. Safer: more regular, sober-minded, and therefore seeming more sane or sound-minded.
14. Indeed, the love of Messiah compels us, having concluded that one has died on behalf of all, and therefore all have died.
Love of Messiah: probably both appreciation for what he has done as well as the knowledge that he would not ask us to do something that was not beneficial in the long run. Compels: so grips us that it urges us forward, even with a sense of distress, to do what we might otherwise be hesitant to do. Concluded: judged and determined, proving with the rigor of a court case. All have died: What Yeshua did was counted as having represented all of us, so that we who place our confidence on that are considered to have already ended our lives as descendants of the fallen Adam (though we still remain in the truncated bodies we inherited from him, with the sickness that resulted from the forbidden fruit (per Arthur Custance), and therefore permitted to be included in the restored human race that the Second Adam started.
15. And he died on behalf of all, so that those who are alive should no longer live for themselves but for the one who has died and been raised again on their behalf.
16. Therefore from now on we do not look at anyone according to the flesh—though we have even understood Messiah according to the flesh, but we no longer regard him in this way.
We do not judge each other by outward appearance or even by lack of maturity, but trust YHWH to carry to completion the work he has begun in them, once we see evidence that it has indeed begun (Phil. 1:6), and treat each other according to what we are becoming rather than according to vestigial actions that still may rub us the wrong way. Messiah according to the flesh: He is not emphasizing the fact that Messiah was a Jew or a Torah-observant descendant of David, heir to his throne (for these were all necessary and instructive to us in how we walk as we follow after him in our present bodies), but rather, it is time to focus on what he has become so that we can see what we will become if we “hitch our wagon to his”.
17. Therefore if anyone is in Messiah, he is a new creation! The old things are passing away; look! That which is fresh has begun to emerge!
In Messiah: included “under” him as part of the new race he has restored to viability and therefore on the way to becoming something much more than we are now or ever could have otherwise been. New: or renewed. “Adam” has started over, so to speak; there is a world to come in which what could have transpired over the past six millennia if Adam had chosen differently can actually find a home and the “years the locust has eaten” be restored. (Yo’el 2:25) Passing away: to the point of being negligible in the decisions we make about the redeemed people we live with. Begun to emerge: still in a transitional stage, but a fundamental change has definitely come about and is taking root already.
18. But all of these things come from Elohim, who through Messiah has reconciled us to Himself, and has committed to us the ministry of reconciliation--
Reconciled: having made a decisive change so that true rapprochement is fully possible. The term also includes the sense of an exchange, for YHWH has exchanged Yeshua’s record of obedience and preservation of His image for our history of having inherited Adam’s wrong decision to abandon that image for the “pocketful of marbles” promised by haSatan but never delivered on. Reconciliation: not just of humanity to Elohim, as follows, but of man to man—and in particular, of the once-lost House of Israel with the House of Yehudah.
19. how Elohim was, in Messiah, reconciling the world to Himself, not counting their missteps against them, and having laid on us the message of reconciliation.
Not counting: because He knew we had not chosen to inherit Adam’s fallen genetic code, therefore being unable to avoid certain mistakes, though deliberate offenses are reckoned to our account. Message: or logic, reasoning, communication, or matter.
20. We are therefore emissaries on behalf of Messiah, as though Elohim is personally calling out through us: “We appeal [to you] for Messiah’s sake: Be reconciled to Elohim!”
21. The one who personally experienced no sin was made [a] sin [offering] for us, so that [being counted as] in him, we might become the righteousness of Elohim.
This is a synopsis of the “great exchange”, where he (though he did not have to die since he did nothing to deserve it, nor did he even have the tainting of blood inherited from Adam) chose to take our position so we could be promoted to his status. A sin offering: the Hebrew term is exactly the same as the term for mere “sin” itself, and it seems from context that this is the sense in which Paulus is using it here.
CHAPTER 6
1. In cooperation with [Him]. Then, we implore you not to receive Elohim’s empowering favor in vain.
2. Indeed He says, “At a suitable time for acceptance I heard [and responded to] you, and in the day of deliverance I came to your rescue.” Behold, now is the acceptable time! Now is the “day of deliverance”!
He is quoting Yeshayahu 49:8.
3. Causing no occasion for stumbling in any way, so that the ministry should not be discredited.
Discredited: tainted by scandal, given a bad name, blamed, or disgraced.
4. Rather, in everything we ourselves are standing together as Elohim’s servants: in [steadfast] endurance, [whether] in pressures, in dire need, in [times of] distress,
5. through beatings, during imprisonments, through upheavals, in [painfully-hard] labors, through sleepless nights, when lacking food,
Beatings: or calamities (if figurative). Upheavals: possibly riots or other disturbances that cause great instability.
6. with integrity, with experience, with patient enthusiasm, with practical kindness, in a different spirit, with genuine commitment,
Patient enthusiasm: or enduring passion, i.e., still excited about our calling even after experiencing the things listed in verses 4 and 5. Practical kindness: includes the sense of goodness expressed without harshness and at an appropriate time. Different: or holy, but there is no article here, so it does not appear to be referring to “the Holy Spirit” as such, but in context, more of an attitude distinct from what the world would expect after we had “gone through the wringer”, because YHWH still makes it possible for us to remain positive and put others ahead of ourselves despite such circumstances. It may also be an allusion to Kalev’s “different attitude” from that of the ten spies. (Numbers 14:24)
7. with straightforward logic in YHWH’s power to effect change through the right tools for [both] the right [side] and the left;
Tools: most specifically implements of warfare, but possibly with a wider, metaphorical application.
8. through honor or disgrace, through defamation or praise, while wandering, yet in plain sight;
In plain sight: tried and true, fully open to verification, attested to be authentic because no attempt is made to conceal the facts.
9. as unrecognized yet known appropriately; as withering away, yet—here we are, alive, as being disciplined but not executed;
Known appropriately: based on experience of personal relationship, not a worldly type of fame. Executed: i.e., put to death. That is not the purpose of YHWH’s chastening, for He does so to fine tune us so we can be the best possible examples of the regeneration He can bring about in people who were once spiritually dead.
10. as grieving, yet without ceasing to be joyful; as destitute, yet enriching many; as having nothing, yet possessing all things.
Possessing: or retaining, holding fast to, e.g., those intangible things which cannot be taken away from us except by our own letting go of them.
11. Our mouth has been opened toward you, Korinthians, [but] our heart has been opened wider [still].
Opened: speaking freely. Opened wide: a different term, meaning “broadened”, as being enlarged with kindness and tender love, despite his need to reprimand them, thus putting them to shame for the attitudes they had expressed toward him, not by browbeating but by showing how his motives have been blameless in the areas where they were doubting this.
12. We are not the ones who are restraining you; no, you are [only] restrained by your own feelings.
Feelings: most properly, gut-level emotions, and, from v. 14 we might gather that it is an affection—probably mere a strong “crush” or infatuation for someone who is holding them back from full commitment to YHWH’s calling. He may be saying, “What we are asking of you only strikes you as “cramping” or “restrictive” because of some previously-embraced sentiments or sympathies that run deeply and something we said triggered a knee-jerk reaction on a subconscious level, but the way you perceived it was not the way we meant it.”
13. But the same fitting comeback as I [would] say to children—though expanded out for you:
Comeback: proportionate response, “poetic justice” appropriate to what they have been telling him.
14. Do not become unequally yoked together with unreliable people, because what partnership can righteousness have with lawlessness? What do light and darkness have in common?
Unreliable people: or, unbelievers—especially in marriage but it could also apply in any close relationship. He is alluding to the Torah command not to plow with an ox and donkey yoked together. (Deut. 22:10) It just does not work; they will move in a different way and at a different pace, and they will spend more time struggling against one another and not achieve the purpose to which they were assigned.
15. Indeed, what harmony can Messiah have with worthlessness? Or what [can] a believer share with an unbeliever?
One of them is regenerated with a re-enlivened spirit, while the other cannot understand spiritual things (1 Cor. 2:14-15); how can they even communicate their deepest sentiments beyond a certain point of common humanity?
16. What [kind of] alliance can the temple of Elohim have with idols? Because we are the temple of Elohim—of the living [one], as Elohim has said: “I will [settle in and] dwell in them, and I will walk among them, and I will be their Elohim, and they will be a people for Me.”
He seems to be alluding to several different, overlapping verses: Exodus 25:8, Yirmeyahu 32:38, and Y’hezq’El 37:27.
17. Therefore, “Come out from their midst and be set apart,” says YHWH, “and do not touch what is unclean, and I will welcome you [into My favor],
This is from Yeshayahu 52:11, where the context is those who carry the implements belonging to YHWH (and His sanctuary). The parallel is clear, because we are bearing His glad news and returning to His holy city, as in 52:7-10.
18. “And I will turn into a Father to you, and you will come to be sons and daughters for Me,” says YHWH the Ruler of all.
CHAPTER 7
1. Therefore, having these promises, beloved ones, let us purge ourselves from every defilement of flesh and spirit, undergoing a further fulfillment of holiness in the reverential fear of Elohim.
2. Make room to [receive] us! We have wronged no one; we have corrupted no one; we have exploited no one.
Make room: with an open heart. Exploited: taken advantage of for the sake of personal gain.
3. I’m not saying [this] for the purpose of condemning, because, as I have previously stated, you are in our hearts, [whether] it [means we] die together or to live together.
4. As frank as I have been toward you, I have just as many reasons to brag on your behalf. I have been filled with encouragement. I am overflowing with cheerfulness [that goes above and] beyond all our distress,
5. because even when we had come to Makedonia, our flesh was unable to relax; rather, we are faced with pressures in every [way]: externally, conflicts; internally, causes for alarm.
Relax: or rest, find relief.
6. But Elohim, the One who comforts the downcast, brought us encouragement through Titus’ arrival--
7. and not only through his arrival, but also by way of the consolation by which he was comforted regarding you, as he brought word back to us about your strong affection, your [expressions of] sorrow, and your zeal on my behalf, making me all the more joyful.
Sorrow: probably in repentance for how they had treated him in the past. Zeal: eagerness to show how sorry they were and to make up for the trouble they had caused him.
8. So even if I caused you grief in the latter, I do not regret it, though I did indeed regret it, because I see that in fact that letter did pain you deeply, even if for [only] a short time.
9. So I am glad, not that you were brought to grief, but that you were brought to [the kind of] grief that [leads] to repentance; thus you were sorrowful in a way that agrees with Elohim, so that in no way were you damaged by us.
Repentance: positive change that causes one to go the opposite direction from the dangerous road he was heading down. Sorrowful: the root meaning of “sorry”. Damaged: experiencing loss or detriment.
10. because Elohim-based sorrow produces repentance [that leads] to rescue which no one will regret, while the sorrow of the world system accomplishes [only] death.
No one will regret: or, which cannot be turned back from or affected by a change of mind, irrevocable.
11. For look how this very same thing—having been grieved in a way that agrees with Elohim—has produced in you such diligence, [and not just that] but [also] compelling evidence, respect rather than indignation, strong affection rather than [just] heated zeal—[indeed], rather, complete vindication; in everything, you have proven yourselves to be innocent in this matter.
Compelling evidence: or, rather than defensiveness.
12. So even if I did write to you, it was not on account of the one who did unjustly, nor on account of the one who received the injury, but rather for the sake of revealing to you your own enthusiasm before Elohim!
It was to show them, as in a mirror, just how they would respond when pressed to the limit; the fact that YHWH, through Messiah, had indeed wrought in them a change of heart came to the surface when stirred up by his pressing the point in a way that at first made them uncomfortable but did show that their hearts were indeed made new—soft rather than hard as a rock, after all. (Y’hezq’El/Ezek. 11:19; 36:26)
13. On account of this, we have received consolation. On top of being comforted, we have been gladdened all the more vehemently on account of Titus’ joy, because his spirit has been refreshed because of all of you,
Because of: literally, from, springing from, as one thing jumping off from another.
14. because in whatever way I may have bragged to him about you, I was not put to shame; rather, just as we have spoken truthfully to you about everything, in the same way even our bragging to Titus came true!
Titus seems to have even outranked Paulus or been somehow needing to approve what he was doing among them in order for their standing to remain strong:
15. Now his heart-felt sympathies for you are even greater, as he recalled the submissiveness you all demonstrated as you welcomed him with respect and trembling.
16. I am glad that in everything I can be confident among you.
CHAPTER 8
1. On the other hand, brothers [and sisters], we make known to you the favor that was provided among the called-out [congregation]s of Makedonia,
2. how during much troublesome testing, the abundance of their joy, despite their deep poverty, overflowed into the richness of their sincere generosity--
3. how, according to their ability (and I testify, [it was] even beyond their ability), they volunteered
4. with much encouragement, begging us for the favor of being allowed to share in even menial service as a part of the holy people.
5. And not [just] in the way we had hoped; rather, they gave their very selves, first to the Master, then to us, as Elohim determined.
6. [And this moved us] to encourage Titus, in order that just as he had already begun [to do], in the same way he might complete this same favor toward you.
7. But just as in every [way] you excel in faith, reasoning, and knowledge, you should also [excel] in diligence and “from-us-to-you” love, so that you can also excel in this [kind of] favor.
8. I am not saying [this] as an authoritative order, but [so that] on account of other people’s diligence, you might also prove the genuineness of your love.
9. For you know the favor [shown by] our Master, Yeshua the Messiah—how, though he was rich, he became a beggar for your sake, so that through that [same] poverty might be enriched.
Was rich: both in heritage in the royal line of David, possibly also due to the gifts given him by the magi in his early youth, but mainly as the heavenly Word prior to his earthly life in which he fleshed that out. (Yochanan 1) A beggar: or, impoverished, indigent—partly as an itinerant teacher, having no regular source of income, but also in the way he was treated by his fellow human beings in contrast to the way he had been honored by all the heavenly angels before this. (Hebrews 1:6) He was willing to undergo that major lowering, including severe suffering, so that others could be raised to his level. (Heb. 2:10)
10. And I do give an opinion on this [matter]: indeed, this is to your advantage, who since last year have begun not only to act [outwardly] but to [have the corresponding] intention as well.
11. So now finish carrying it out as well; in exactly the same way as there was the willingness of the intention, be just as ready to bring it to completion out of that which you [already] have,
12. because if the willingness is present, one is approved in proportion to what he does have, not to what he does not have.
YHWH is not unreasonable in what He asks of us.
13. [It is] not so that others will have indulgence while you [have] distress, but out of [a desire to see all] treated equitably.
Indulgence: or simply relief.
14. At the present time your abundance will go toward those who are lacking, so that their surplus may [later] go toward your need, so that somehow there can be equality,
15. as it has been written, “The one who [gathered] much did not have excess, while the one who [gathered only] a little had no shortfall.”
The reference is to the gathering of “manna” in Exodus 16:18, where what everyone “harvested” was pooled and distributed according to how much each “mouth” needed.
16. But thanks [be] to Elohim, who put the same enthusiasm in regard to you in Titus’ heart,
YHWH inclined Titus to accept the people Paulus was trying to recommend to him, showing him that, despite their past failure, they still had the potential he describes above.
17. because he accepted our invitation, though he had become very eager [on his own], and went out to you of his own volition.
Invitation: or appeal.
18. So we have sent along with him the brother whose commendation in the glad news is [approved] throughout all of the assemblies--
19. and not only now, but he was also chosen by the assemblies as our fellow traveler, together with this favor of the honored Master that is being administered by us to him—as we too are predisposed [to do],
20. preparing this in advance, so that no one can slander us in regard to the lavishness that we are administering,
I.e., lest anyone should criticize them as if they were accepting this generous gift for themselves; rather, they were simply making sure it got distributed to the right people.
21. because we are taking great care, proactively, to do what is right, not only in the eyes of YHWH, but also in the eyes of men.
22. So we sent with them the brother whom we have proven often, in many ways, to be diligent, but now he is all the more eager because of the greater confidence that he has in you,
23. whether in regard to Titus, my partner and your co-worker, or our brothers, they are sent by the assemblies [for] the Messiah’s honor.
24. So show them the evidence of your love and make our [reason for] boasting about you undeniable before the eyes of the assemblies.
CHAPTER 9
1. Now, of course, concerning the aid [that is to go] into the holy ones, it is superfluous for me to write to you,
2. because I am aware of your readiness, concerning which I boast to the Makedonians, that Akhaia has been preparing since a year ago, the greater part of which has been stimulated by your zeal.
Readiness: or eager, willing inclination; predisposition to give with alacrity.
3. Nonetheless, I have sent the brothers, so that this part of our boasting about you will not prove empty—in order that, just as I have been saying, you may be ready,
The readiness of verse 2 (a different word than here) is more theoretical, as heartfelt as it was; he wants their readiness to be practical as well, so that they can actually carry out what they are glad and eager to do, because it requires particular steps of preparation.
4. just in case any Makedonians should come with me, so they will not find you unprepared.
5. Thus I considered it appropriate to encourage the brothers to go on ahead and get this promised blessing of yours ready in advance, [already] in place so it will thus be in fact a blessing and not [seem] as [if we were being] greedy for gain.
In place: all set, standing “at the ready” for whenever they might arrive, so they would not need to “scramble” to pull things together if caught off guard, because then he would have to ask for it and that would be awkward, sounding to anyone not privy to its purpose as if he was just asking for money.
6. [Remember] this, though: whoever sows [his seed] sparingly will also have a sparing harvest, whereas the one who sows on the basis of blessings will also reap on the basis of blessings.
Sparingly: i.e., stingily, holding back from ding what he really wants to or should because of fear of not having enough left to meet one’s needs later.
7. [Let] each [give] according to the priorities he sets in his own mind, and not grudgingly or out of compulsion, because Elohim takes pleasure in a cheerful donor.
Priorities: or purpose—as one decides when he has the leisure and margin to do so without constraint. Grudgingly: under duress or pressure, whether from other people or simply from the moment, when the occasion arises but they have had too many expenses but feel obligated to give more than they really can because they allowed themselves to run out. Cheerful: more literally, hilarious—giving “merrily”, gladly, willingly, promptly, celebrating with laughter at the sheer privilege while he does so. This is the only type of giver YHWH wanted making contributions to His first sanctuary in the wilderness. (Ex. 35:5, 21)
8. However, Elohim is able to make every [kind of] favor overflow into you, so that always, in everything, having all sufficiency, you may overflow into every [kind of] worthwhile accomplishment--
Sufficiency: or autonomy. Overflow: go above and beyond what is expected. This is why we should not be stingy in our charitable giving, because YHWH’s resources are unlimited, and He will provide if we ask wit the right motives and He intends us to be the ones to give in this case. (Yaaqov/James 4:2ff)
9. as it has been written, “He has distributed; He has given to the poor. His justice endures into the Age.” [Psalm 112:9]
10. Now the One who generously supplies seed to the one who sows and bread to become food will supply and [fully] multiply the seed for you [to sow] and will cause the fruits of your justice to increase,
11. causing you to abound in every way so as to be able to be generous in every way, thus producing, through us, gratitude toward Elohim,
Generous: literally, simple—not having to consider whether or not one is able to afford to give, but simply giving because there is a need. Producing: or fully accomplishing.
12. because the aid of this public service is not only completely filling the deficit of the holy people, but is also overflowing in the form of many instances of [people] giving thanks to Elohim.
13. Through this aid, which proves your character, they are honoring Elohim through your obedient acknowledgement [by which you enter] into the glad news of the Messiah and the sincerity of [your] partnership with them and with everyone
14. as well as their prayer for you—an intense longing for you on account of Elohim’s extraordinary favor upon you.
Prayer: or earnest desire. Extraordinary: far surpassing the usual standards or experience.
15. Thanks be to Elohim for His indescribable gift!
CHAPTER 10
1. But I, Paul, myself encourage you, through the reserve and reasonableness of the Messiah—I, who when present among you am humble, but when absent, am bold toward you--
2. I implore you, though I am not present to be bold with the confidence with which I expect to be bold toward some who consider us to be walking according to the flesh.
These people were accusing them of having unspiritual motives, counting their actions to be explainable by ordinary means rather than considering that there might be other mitigating factors by which he had real reason to be what they considered “negligent”.
3. [Just] because we are walking in flesh, does not [mean] we engage in warfare according to the flesh,
4. because the weapons of our warfare are not physical, but, through Elohim, are effective to bring about radical change, to the point of pulling down strongholds,
This strategy is based on Exodus 23:24, where we are told to “not bow down to their gods, nor serve them... but utterly overthrow them, and break in pieces the monuments that symbolize them.” The root of idolatry is a philosophy in the mind, we go to the heart of the matter. He uses the terminology of a city that is “walled as high as the sky” (Deut. 1:28) and thus supposed—according to the flesh—to be impregnable:
5. casting down ideologies and every lofty defensive wall that lifts itself up against the knowledge of Elohim, and bringing every thought into captivity to the obedience of the Messiah,
6. and in readiness to bring justice for all disobedience, whenever your obedience has become complete.
He will wait until some achieve the goal before weeding out the bad stalks, according to Yeshua’s guidance. (Mat. 13:30)
7. You are looking at things as they appear on the surface. If anyone is convinced that he himself belongs to Messiah, let him again add this to his own reasoning: that just as he belongs to Messiah, so also do we.
8. For even if I should go beyond what is necessary in my rightful claim to authority, which the Master has given me for the purpose of building you up, not tearing you down, I will not shrink back in shame
9. so as not to seem as if I am frightening you by means of the letters--
10. in that, indeed, as they are saying, “The letters are weighty and forceful, but when physically present, [he is] weak, and his speech is inconsequential.”
Inconsequential: negligible, not to be taken seriously, even contemptible, in a society where oratory was so important.
11. Let such a one take into account that the same way we are through letters when absent, we will carry out through [our] actions when present.
12. For not that we dare to count ourselves among or identify with certain ones who present themselves as [already proven to be] commendable; rather, these who on their own measure themselves by comparing themselves with themselves lack understanding.
13. We, however, will not make any claims that cannot be measured, but within the limited bounds of the sphere that Elohim has assigned as our portion—a measurable portion that does extend as far as you.
14. Because we are by no means overextending ourselves when including you [within our purview], insofar as we indeed preceded you in the glad news of the Messiah.
15. We won’t enter into any claims that cannot be substantiated in regard to other people’s painstaking labors, but we do hope to increase your confidence, so as to be held in higher esteem by you, for which our sphere [of authority] should be more than sufficient,
16. so that we may proclaim the glad news beyond your area, not in someone else’s territory—into areas for which we are confident that we are already prepared.
He did not want to build on someone else’s “turf”, but carry the glad news further and felt that this was well within the sphere of influence and preparation that YHWH had given him.
17. But whoever makes any bold claims, let him make his claims through Elohim,
18. because it is not the one who puts himself forward for commendation that is approved, but the one whom the Master commends.
CHAPTER 11
1. I wish you would put up with me in a little indignity—but you are putting up with me--
Indignity: seeming a bit reckless or eccentric because of how strongly he wants to make his point—almost wildly and appearing even a bit silly or foolish.
2. because I am jealous toward you with the jealousy of Elohim, for I have betrothed you to one husband, an undefiled virgin to present to Messiah!
Betrothed: the whole process of bringing you together, wooing you, introducing you, and acting as his matchmaker. The high priest must only marry a virgin. (Leviticus 21:10-13)
3. But I am afraid lest, just as the serpent drew Chawwah out [with deception] through his crafty sophistry, your minds might somehow break you down from the simplicity and integrity that lead [us] in toward the Messiah.
Break you down: in the sense of being corrupted and falling apart, though once a healthy unit which acted in perfect, uncomplicated harmony as a consistent whole so that the individual parts were not noticeable,, but now they are no longer holding together and the components are noticeably separating. Integrity: all parts working properly and fitting together well; purity, blamelessness, as opposed to this decomposition.
4. For in fact, if the one who comes proclaims another Yeshua—one whom we did not proclaim—or you welcome a different spirit, which you did not get [from us], or a different “glad news” which is not what you accepted, you put up with it quite nicely!
5. For I don’t think [I] have lagged behind those most eminent envoys in any [way]!
6. But even if I am ungifted I speech, still I am not so in knowledge; rather, in every [way] we have made [that] clear to you in all [kinds of things].
The next few things he says are quite tongue-in-cheek and even sarcastic.
7. Or did I make a mistake in lowering myself so that you might be lifted higher, since I proclaimed the glad news of Elohim to you without charging you anything [for it]?
8. I “plundered” other called-out congregations, having received compensation, so that I could minister to you!
9. And when I was present with you yet suffered a shortfall, I did not place a burden on anyone, because the brothers who had come from Makedonia completely made up for my deficit, and in every way I held myself back from putting any pressure on you, and I will [continue to] hold back.
10. The truthfulness of Messiah is in me, that this reason for “boasting” about myself will not be limited to the regions of Akhaia.
11. Why? Because I don’t love you? Elohim knows I do!
12. But what I am doing I will [keep] doing, so that I might preclude the pretext for those who are intending [there to be] an occasion so that in that which they are boasting about, they might be found to be just like we are.
13. Because this kind of [people] are false envoys, fraudulent laborers, disguising themselves as envoys of Messiah.
Disguising themselves as: or, transforming themselves into, changing their shape, adapting themselves—like chameleons, even doing good things to achieve underhanded, selfish ends.
14. And it’s not surprising, because haSatan himself changes himself to appear as an angel of light.
15. [It’s] no big [thing], then, if his servants also masquerade as servants of righteousness, [but] whose purpose will become [obvious] through to the things they do.
Or, whose end will be according to their deeds. I.e., either they will get what they have earned, or they will show their truly colors by what they actually achieve—or both.
16. Again I say, no one should judge me to be a fool. But if [it must be] otherwise, then receive me even as a fool, so that I, too, may “brag” a little bit.
Judge: literally, esteem, or hold the opinion.
17. What I am saying is not in connection with the Master, but as with foolishness, in this the legitimate grounds for “bragging”:
18. Assuming that otherwise many are boasting according to the flesh, I too will boast.
19. For, being [so] sagacious, you take pleasure in putting up with fools!
20. Because you put up with it if someone enslaves you, if someone injures, if someone takes, if someone raises himself up, if someone strikes you on the face!
21. To [our] dishonor, I say, that we have been [too] weak! Because in whatever anyone might have courage—I speak like a fool—I, too, have courage!
I.e., if that is how they want to measure things, I can beat them at their own game.
22. Are they Hebrews? I am too! Are they Israelites? I am too! Are they descendants of Avraham? I am too!
23. Are they servants of Messiah? (I am talking [as if] beyond being out of my mind!) I am too—in painstaking labors beyond what was anticipated, in even more imprisonments, in being beaten excessively, in deaths—frequently!
Deaths: Several times he was beaten and left for dead (Acts 14:19) or expected to die from a venomous snakebite, but did not. (Acts 28:3ff)
24. Five times, under the Judeans, I received one less than forty [lashes].
One less: knowing that YHWH had forbidden us to beat anyone more than forty times (Deut. 25:3), it was customary among the Jews to stop at 39 in case they might have lost count.
25. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked. A night and a day I spent in the [open] sea.
Night and a day: i.e., a full 24 hours. Open sea: literally, the deep—i.e., not where one would expect to be rescued; this was no pseudo-emergency.
26. in frequent travels, in dangers from rivers, in dangers from bandits, in dangers from my own race, in dangers from Gentiles, in dangers in the city, in dangers in solitary places, in dangers on the sea, in dangers from false brothers,
27. in painstaking labor and hardship, in frequent sleepless nights, in hunger and thirst, often going without food, in cold with lack of adequate clothing.
28. Besides the pressures on me from outside, every day there is the concern for all of the congregations:
This was a voluntary pressure, but a heavy responsibility he felt he had to take on—mainly because of those “false brothers” of v. 26 who wanted to “fleece the flock”. Not on his watch…
29. Who is weak without my [feeling] weak? Who falls into a trap without me being incensed?
30. If I have to brag, I will “brag” about the things having to do with my frailty.
31. The Elohim and Father of Yeshua the Messiah, the One who is blessed into the ages, knows I am not making this up.
32. In Damaseq, King Aretas’ governor set a guard in the city of the Damasqenes to apprehend me,
Apprehend: literally, put a squeeze on. It was his former comrades in rabbinic Judaism who put the governor up to this.
33. but I was lowered in a basket from a window in the wall and escaped from their hands.
This escape was accomplished under cover of night, and very soon after he had become a believer in Yeshua. The whole story is in Acts 9:1-25.
CHAPTER 12
1. I have to brag, though [of course] it is not profitable. But I will go on into [supernatural] visions and revelations of the Master.
2. I know a person.. 14 years ago—whether in the body or out of the body, I don’t know; Elohim knows—such a person was snatched all the way up into the third heaven.
3. And I know such a person--whether in the body or out of the body, I don’t know; Elohim knows—
4. since he was caught up into the Paradise, and he heard inexpressible utterances, which it is not possible for a human being to say.
Not possible: or, not permissible, not lawful.
5. Concerning such a man I will brag! But about myself I will not brag, except in regard to my frailty,
6. though if I did want to brag, it would not be unreasonable; I would be speaking the truth. But I will refrain, lest anyone should conclude that I am more than he sees in me or hears out of me
Unreasonable: mindless in the sense of being arrogant, because they are unfounded. He did have reasons to boast, according to the usual human logic.
7. and that the revelations are exaggerations. For this reason—so that I would not become conceited—there was given to me an irritation in my flesh, a “messenger from the adversary that could give me some “hard knocks” to keep me from lifting myself too high.
Irritation: something sharp or prickly that seemed like a thorn that was stuck in him permanently.
8. In regard to this I begged the Master three times that it might be taken away from me,
9. And He told me, “My empowering kindness is enough to war it off from you, for [its] power is brought to completion through weakness. Most gladly, then, will I rather brag about my frailty, so that the Messiah’s power [to effect change] may [continue to] spread a tabernacle over me.
Most gladly: with no reservations. Tabernacle: or tent—the making of which was Paulus’ profession.
10. Therefore I am well content with weaknesses, with insults, with hardships [that press in on me], with persecutions and confinements on Messiah’s behalf, because whenever I am weak, that is when I am [most] capable.
11. I have become rash; you made it necessary [for me to do so], because I ought to have been supported by you, because in no way did I lag behind those more eminent envoys, even though I am nobody.
Lag behind: or fall short of, be inferior to.
12. Indeed, the tokens of an envoy were decisively demonstrated among you with all steadfastness—tokens [in the form of] both wonders and miracles.
13. For I what way is it that you were rated as less than the rest of the called-out congregations—except that I myself did not lay a burden on you? Pardon me for this injustice!
14. Look, I am ready to come to you this third time, and I will not burden you, because I don’t desire what is yours, but you, for the children are not obligated to save up [money] for the parents, but the parents for the children.
15. But I will gladly [both] incur expenses and be completely spent on behalf of your souls. If [I am] loving you beyond [your] expectation, am I [to be] loved [the] less?
16. But be it so, I did not weigh you down. Rather, being crafty, I caught you through trickery!
17. Didn’t I take advantage of you through any of those whom I sent to you?
18. I encouraged Titus to go, and sent the brother with him. Could it be that Titus exploited you? Didn’t we walk in the same spirit—in the same footsteps?
19. Have you been thinking all along that it is to you that we have been making a defense? Before Elohim we speak, in Messiah, but all things, beloved ones, have been for your edification.
20. For I am afraid lest somehow when I come, I might not find you the way I want to, and I might not be found by you to be what you wish—that I might [find] quarreling, jealousy, anger, factions, defaming, gossip, arrogance, disorder--
21. lest, when I come, my Elohim might humble me again in regard to you—that I might grieve over many who had sinned before and not repented over the impurity and sexual immorality and licentiousness they have been practicing.
CHAPTER 13
1. I am coming to you this third time. “Upon the mouth of two or three witnesses will every matter be established.”
He is reiterating the command in Deuteronomy 17:6 and 19:15 as the continued standard, since these people are now under Israel’s permanent rules, though he adds the word “every” for this specific situation.
2. As when I [was] present the second time, though absent now, I have forewarned and I am plainly telling those who previously sinned (and all the rest) in advance that if I come into the [same] thing again, I will not be lenient.
3. Since you are demanding proof of the Messiah speaking through me—[he] who is not weak toward you but mighty among you.
Mighty: or effective; the term indicates exerting irresistible power.
4. For though he was crucified out of weakness, nonetheless he is alive because of Elohim’s power. Although we are also “weak” in him, nonetheless we will live along with him through Elohim’s power [which He has also put] into you.
Weakness: by his choice not to exert his rightful power so that something more important could be accomplished. Elohim’s power: not something in himself, though it was accomplished for him because of his complete obedience.
5. Scrutinize yourselves [to determine] whether [or not] you are in the faith. Or don’t you yourselves recognize that Yeshua the Messiah is in you—unless you do not pass the test at all?
Do not pass the test: or, are unapproved, disqualified—i.e., scrutinized and found to be counterfeits or to be lacking in something essential, which in this case is Yeshua’s indwelling through faith. (Ephesians 3:17) In you: his spirit working in and through us like sap flows from the vine to the branches and gives them the same life as the trunk. (Yochanan 15)
6. But I hope you recognize that we have not failed to pass the test.
7. Yet we wish toward Elohim to do you no wrong [in] anything, not so it might be obvious tat we have passed the test, but rather in order that you might do what is right, even if we might appear to have failed,
8. because we are not able to do anything against the truth, but only on behalf of the truth.
Against: literally, down from, or less than. On behalf of: literally, above and beyond, possibly “based on”. I.e., reality is reality and we can pretend otherwise but we cannot really accomplish anything lasting on a false basis, because its foundation will eventually cave in and show it for what it is. YHWH creates everything (Yeshayahu /Isa.31:2; 45:7; Amos 3:6)—and sometimes it looks nice to us, sometimes it does not. But it all turns out to be good for those who are aligned with His purpose. (Rom. 8:28) Here, Paulus is saying that things may look one way, but their actual motives must eventually come out. Does this give us a clue as to what sin really is? Yeshua said he could only do what he saw the Father doing. (Yoch. 5:19, 30) Anything else is unreality, and sin is missing the target—aiming for something other than the ultimate reality, which is Him. When YHWH had to oppose some people, He told them, “You are trusting deceptive words to no avail.” (Yirmeyahu/Jer. 7:8) They are on the trail of a non-existent goal. “There will be no future for the evil man.” (Prov. 24:20) Outside of YHWH, nothing is permanent. They cannot get beyond a certain point; it becomes a dead end. That is why Yeshua is able to say to some, “I never knew you.” Some people were never “on his wavelength”. There is nothing to defend them when all is brought to light: “YHWH has rejected those in whom you trust…for they are not YHWH’s.” (5:10) They are foreign to reality; they have no real power, for they have no connection to YHWH. On the other hand, “If YHWH is for us, who can be against us?” (Rom. 8:31) “Who is there to harm you if you are zealous for the truth?” (1 Kefa 3:13) There is no one else. If you really want a double eye, “bad company will corrupt good morals”, but if you remain connected to Messiah, “nothing shall by any means hurt you.” (Luke 10:19) Those who hate knowledge will look for YHWH, but be unable to find Him. (Prov. 1:28-29) They are parasites, borrowing from a once-righteous heritage; their own seeming goodness is only an imitation of reality.
9. For we are glad whenever we might [have to] be weak but you may be strong. This also: we wish for you to be fully-equipped.
Weak…strong: in this case, one appears to be “underneath” or a “loser” so that the other might come out better-equipped—hath is, “perfected”, “made fully fit”; Thayer defines it as “a particular brand (type) of adjustment – overcoming ‘mental dislocations’ brought on by arrogance (refusal to repent).
10. That is why I write these things while away [from you] so that when I arrive I will not have to deal with you as severely as [I could] according to the authority the Master has given me—for [it is really meant for the purpose of] building up and no t tearing down.
11. Brothers, all that is left [to say is], “Be glad!” Get adjusted, let yourself [accept] exhortation, think [feel and judge] in the same way, keep the peace, and the Elohim of love and peace will be with you.
12. Greet one another with a holy kiss.
Kiss: a common form of greeting in that region. Holy: as opposed to the kind of kiss some were sharing with one another. (12:21)
13. Welcome all the holy ones to yourselves.
Welcome: the same term as “greet” in the previous verse, but he was aiming to overcome animosity between them and is not speaking about greeting them on his behalf as he otherwise might have done, but says to do so for their own sake, so that the peace mentioned in verse 11 might be achieved.
14. [May] the empowering favor of our Master, Yeshua the Messiah, and the love of Elohim, and the partnership [that comes from] the spirit of holiness [be] with all of you. Amen!
Many of altered this verse to say “the Father” instead of “Elohim” in order to promote the idea of a trinity based on this verse, but Paulus does not have that idea in mind. He properly keeps them in separate categories, though all of these necessary gifts are important and crucial. Partnership: a spirit of commonality and fellowship that results when we do all have the same mind as seen in v. 11.
THE SECOND LETTER
OF PAULUS
TO THE
Korinthians
INTRODUCTION: This is Paulus’ follow-up after they have had time and occasion to implement the things he wrote to them in his first letter to them, many of which were corrective in nature.
Troas
