The macarthur study bibl.., p.591
The MacArthur Study Bible, NKJV, page 591
3:17 the Lord is the Spirit. Yahweh of the OT is the same Lord who is saving people in the New Covenant through the agency of the Holy Spirit. The same God is the minister of both the Old and New Covenants. there is liberty. Freedom from sin and the futile attempt to keep the demands of the law as a means of earning righteousness (cf. John 8:32–36; Rom. 3:19, 20). The believer is no longer in bondage to the law’s condemnation and Satan’s dominion.
3:18 we all. Not just Moses, or prophets, apostles, and preachers, but all believers. with unveiled face. Believers in the New Covenant have nothing obstructing their vision of Christ and His glory as revealed in the Scripture. beholding as in a mirror. Paul’s emphasis here is not so much on the reflective capabilities of the mirror as it is on the intimacy of it. A person can bring a mirror right up to his face and get an unobstructed view. Mirrors in Paul’s day were polished metal (see note on James 1:23), and thus offered a far from perfect reflection. Though the vision is unobstructed and intimate, believers do not see a perfect representation of God’s glory now, but will one day (cf. 1 Cor. 13:12). being transformed. A continual, progressive transformation (see note on Rom. 12:2). into the same image. As they gaze at the glory of the Lord, believers are continually being transformed into Christlikeness. The ultimate goal of the believer is to be like Christ (cf. Rom. 8:29; Phil. 3:12–14; 1 John 3:2), and by continually focusing on Him the Spirit transforms the believer more and more into His image. from glory to glory. From one level of glory to another level of glory—from one level of manifesting Christ to another. This verse describes progressive sanctification. The more believers grow in their knowledge of Christ, the more He is revealed in their lives (cf. Phil. 3:12–14).
2 Corinthians 4
4:1 this ministry. The New Covenant gospel of Jesus Christ. lose heart. A strong Gr. term which refers to abandoning oneself to cowardly surrender. That was not how Paul responded to the continual attacks he faced. The task of ministering the New Covenant was too noble to lose heart over (cf. Gal. 6:9; Eph. 3:13). Since God had called him to proclaim it, Paul could not abandon his calling. Instead, he trusted God to strengthen him (cf. Acts 20:24; 1 Cor. 9:16, 17; Col. 1:23, 25).
4:2 we have renounced the hidden things of shame. “Renounced” means “to turn away from” or “to repent,” and “shame” means “ugly” or “disgraceful.” The phrase “hidden things of shame” refers to secret immoralities, hypocrisies, and the sins hidden deep in the darkness of one’s life. At salvation every believer repents and turns away from such sin and devotes his life to the pursuit of godliness. This appears to be a reply by Paul to a direct and slanderous accusation against him, that he was a hypocrite, whose mask of piety hid a corrupt and shameful life. handling…deceitfully. This Gr. word means “to tamper with,” and was used in non-biblical sources to speak of the dishonest business practice of diluting wine with water. The false teachers accused Paul of being a deceiver (“craftiness”) who was twisting and perverting the teaching of Jesus and the OT Scripture.
4:3 if our gospel is veiled…to those who are perishing. The false teachers accused Paul of preaching an antiquated message. So Paul showed that the problem was not with the message or the messenger, but with the hearers headed for hell (cf. 1 Cor. 2:14). The preacher cannot persuade people to believe; only God can do that.
4:4 the god of this age. Satan (cf. Matt. 4:8; John 12:31; 14:30; 16:11; Eph. 2:2; 2 Tim. 2:26; 1 John 5:19). this age. The current world mind-set expressed by the ideals, opinions, goals, hopes, and views of the majority of people. It encompasses the world’s philosophies, education, and commerce. See notes on 10:5. has blinded. Satan blinds men to God’s truth through the world system he has created. Without a godly influence, man left to himself will follow that system, which panders to the depravity of unbelievers and deepens their moral darkness (cf. Matt. 13:19). Ultimately, it is God who allows such blindness (John 12:40). image of God. Jesus Christ is the exact representation of God Himself (see notes on Col. 1:15; 2:9; Heb. 1:3).
4:5 we do not preach ourselves. The false teachers accused Paul of preaching for his own benefit, yet they were the ones guilty of doing so. In contrast, Paul was always humble (12:5, 9; cf. 1 Cor. 2:3); he never promoted himself, but always preached Christ Jesus as Lord (1 Cor. 2:2).
4:6 commanded light to shine out of darkness. A direct reference to God as Creator, who commanded physical light into existence (Gen. 1:3). the light of the knowledge of the glory of God. The same God who created physical light in the universe is the same God who must create supernatural light in the soul and usher believers from the kingdom of darkness to His kingdom of light (Col. 1:13). The light is expressed as “the knowledge of the glory of God.” That means to know that Christ is God incarnate. To be saved, one must understand that the glory of God shone in Jesus Christ. That is the theme of John’s gospel (see note on John 1:4, 5).
4:7 this treasure. See note on v. 1. earthen vessels. The Gr. word means “baked clay,” and refers to clay pots. They were cheap, breakable, and replaceable, but they served necessary household functions. Sometimes they were used as a vault to store valuables, such as money, jewelry, or important documents. But they were most often used for holding garbage and human waste. The latter is the use Paul had in mind, and it was how Paul viewed himself—as lowly, common, expendable, and replaceable (cf. 1 Cor. 1:20–27; 2 Tim. 2:20, 21). excellence of the power may be of God and not of us. By using frail and expendable people, God makes it clear that salvation is the result of His power and not any power His messengers could generate (cf. 2:16). The great power of God overcomes and transcends the clay pot. The messenger’s weakness is not fatal to what he does; it is essential (cf. 12:9, 10).
4:8, 9 Here Paul gave 4 contrasting metaphors to show that his weakness did not cripple him, but actually strengthened him (cf. 6:4–10; 12:7–10).
4:10 always carrying about in the body the dying of the Lord Jesus. “Always” indicates that the suffering Paul experienced was endless. And the suffering was a result of attacks against the “Lord Jesus,” not Paul and other believers. Those who hated Jesus took out their vengeance on those who represented Him (cf. John 15:18–21; Gal. 6:17; Col. 1:24). that the life of Jesus also may be manifested in our body. Through Paul’s weakness, Christ was put on display (cf. Gal. 2:20). His suffering, the false apostles said, was evidence that God was not with him and he was a fraud. On the contrary, Paul affirmed that his suffering was the badge of his loyalty to Christ and the source of his power (12:9, 10).
4:11 delivered to death. Refers to the transferring of a prisoner to the executioner. It was used to refer to Christ’s being delivered to those who crucified Him (Matt. 27:2). In this case, it refers to the potential physical death constantly faced by those who represented Christ. our mortal flesh. Another term for Paul’s humanness—his physical body (cf. v. 10; 5:3).
4:12 Paul faced death every day, yet he was willing to pay that price if it meant salvation for those to whom he preached (cf. Phil. 2:17; Col. 1:24; 2 Tim. 2:10).
4:13 Paul remained true to his convictions, no matter the cost. He was not a pragmatist who would alter his message to suit his listeners. He was convinced of the power of God to act through the message he preached. spirit of faith. The attitude of faith, not the Holy Spirit. Paul had the same conviction about the power of the message as did the psalmist (see following note). I believed and therefore I spoke. A quotation from the LXX (the Gr. translation of the OT) version of Ps. 116:10. In the midst of his troubles, the psalmist confidently asked God to deliver him out of his troubles. He could confidently do so because he believed God would answer his prayer.
4:15 to the glory of God. The ultimate goal of all that the believer does (see note on 1 Cor. 10:31).
4:16 we do not lose heart. See note on v. 1. our outward man is perishing. The physical body is in the process of decay and will eventually die. On the surface Paul was referring to the normal aging process, but with the added emphasis that his lifestyle sped up that process. While not an old man, Paul wore himself out in ministry, both in the effort and pace he maintained, plus the number of beatings and attacks he absorbed from his enemies (cf. 6:4–10; 11:23–27). inward man. The soul of every believer i.e., the new creation—the eternal part of the believer (cf. Eph. 4:24; Col. 3:10). being renewed. The growth and maturing process of the believer is constantly occurring. While the physical body is decaying, the inner self of the believer continues to grow and mature into Christlikeness (cf. Eph. 3:16–20).
4:17 our light affliction…for a moment. The Gr. word for “light” means “a weightless trifle” and “affliction” refers to intense pressure. From a human perspective, Paul’s own testimony lists a seemingly unbearable litany of sufferings and persecutions he endured throughout his life (11:23–33), yet he viewed them as weightless and lasting for only a brief moment. eternal weight of glory. The Gr. word for “weight” refers to a heavy mass. For Paul, the future glory he would experience with the Lord far outweighed any suffering he experienced in this world (cf. Rom. 8:17, 18; 1 Pet. 1:6, 7). Paul understood that the greater the suffering, the greater would be his eternal glory (cf. 1 Pet. 4:13).
4:18 things which are seen…not seen. Endurance is based on one’s ability to look beyond the physical to the spiritual; beyond the present to the future, and beyond the visible to the invisible. Believers must look past what is temporary—what is perishing (i.e., the things of the world). things…not seen are eternal. Pursuing God, Christ, the Holy Spirit, and the souls of men should consume the believer.
2 Corinthians 5
5:1 earthly house…tent. Paul’s metaphor for the physical body (cf. 2 Pet. 1:13, 14). The imagery was quite natural for that time because many people were nomadic tent dwellers, and Paul as a tentmaker (Acts 18:3) knew much about tents’ characteristics. Also, the Jewish tabernacle had symbolized God’s presence among the people as they left Egypt and became a nation. Paul’s point is that like a temporary tent, man’s earthly existence is fragile, insecure, and lowly (cf. 1 Pet. 2:11). a building from God. Paul’s metaphor for the believer’s resurrected, glorified body (cf. 1 Cor. 15:35–50). “Building” implies solidity, security, certainty, and permanence, as opposed to the frail, temporary, uncertain nature of a tent. Just as the Israelites replaced the tabernacle with the temple, so believers ought to long to exchange their earthly bodies for glorified ones (see notes on 4:16; Rom. 8:19–23; 1 Cor. 15:35–50; Phil. 3:20, 21). a house…in the heavens. A heavenly, eternal body. Paul wanted a new body that would forever perfectly express his transformed nature. not made with hands. A glorified body, by definition, is not of this earthly creation (see notes on Mark 14:58; Heb. 9:11; cf. John 2:19; Col. 2:11).
5:2 we groan. Paul had a passionate longing to be free from his earthly body and all the accompanying sins, frustrations, and weaknesses that were so relentless (see notes on Rom. 7:24; 8:23). clothed with our habitation…from heaven. The perfections of immortality (see notes on v. 1).
5:3 we shall not be found naked. Paul clarified the fact that the believer’s hope for the next life is not a disembodied spiritual life, but a real, eternal, resurrection body. Unlike the pagans who viewed matter as evil and spirit as good, Paul knew that Christian death would not mean being released into a nebulous, spiritual infinity. Rather, it would mean the receiving of a glorified, spiritual, immortal, perfect, qualitatively different but nonetheless real body, just as Jesus received (see notes on 1 Cor. 15:35–44; Phil. 3:20, 21; cf. 1 John 3:2).
5:4 unclothed…further clothed. See notes on vv. 2, 3. Paul reiterated that he could hardly wait to get his glorified body (cf. Phil. 1:21–23). mortality…swallowed up by life. Paul wanted the fullness of all that God had planned for him in eternal life, when all that is earthly and human will cease to be.
5:5 for this very thing. More precisely translated “purpose.” Paul emphatically states that the believer’s heavenly existence will come to pass according to God’s sovereign purpose (see notes on Rom. 8:28–30; cf. John 6:37–40, 44). God…has given us the Spirit. See notes on 1:22; Rom. 5:5; Eph. 1:13; cf. Phil. 1:6. guarantee. See notes on 1:22; Eph. 1:13.
5:6 at home in the body…absent from the Lord. While a believer is alive on earth he is away from the fullness of God’s presence. However, Paul was not saying he had absolutely no contact, because there is prayer, the indwelling Spirit, and fellowship through the Word. Paul was simply expressing a heavenly homesickness, a strong yearning to be at home with his Lord (cf. Ps. 73:25; 1 Thess. 4:17; Rev. 21:3, 23; 22:3).
5:7 The Christian can hope for a heaven he has not seen. He does so by believing what Scripture says about it and living by that belief (see note on Heb. 11:1; cf. John 20:29).
5:8 absent from the body…present with the Lord. Because heaven is a better place than earth, Paul would rather have been there, with God. This sentiment simply states Paul’s feelings and longings of v. 6 from a reverse perspective (see notes on Phil. 1:21, 23).
5:9 we make it our aim. Paul was speaking of his ambition in life, but not the kind of proud, selfish desire that “ambition”expresses in English. “Aim” is from the Gr. word that means “to love what is honorable.” Paul demonstrated that it is right and noble for the believer to strive for excellence, spiritual goals, and all that is honorable before God (cf. Rom. 15:20; 1 Tim. 3:1). whether present or absent. See notes on vv. 6, 8. Paul’s ambition was not altered by his state of being—whether he should be in heaven or on earth—he cared how he lived for the Lord (see notes on Rom. 14:6; Phil. 1:20; cf. 1 Cor. 9:27). well pleasing to Him. This was Paul’s highest goal (cf. 1 Cor. 4:1–5), and should be so for every believer (cf. Rom. 12:2; Eph. 5:10; Col. 1:9; 1 Thess. 4:1). The term translated “well pleasing” is the same one used in Titus 2:9 to describe slaves who were passionate to please their masters.
5:10 This describes the believer’s deepest motivation and highest aim in pleasing God—the realization that every Christian is inevitably and ultimately accountable to Him. the judgment seat of Christ. “Judgment seat” metaphorically refers to the place where the Lord will sit to evaluate believers’ lives for the purpose of giving them eternal rewards. It is translated from the Gr. word be¯ma, which was an elevated platform where victorious athletes (e.g., during the Olympics) went to receive their crowns. The term is also used in the NT to refer to the place of judging, as when Jesus stood before Pontius Pilate (Matt. 27:19; John 19:13), but here the reference is definitely from the athletic analogy. Corinth had such a platform where both athletic rewards and legal justice were dispensed (Acts 18:12–16), so the Corinthians understood Paul’s reference. the things done in the body. Actions which happened during the believer’s time of earthly ministry. This does not include sins, since their judgment took place at the cross (Eph. 1:7). Paul was referring to all those activities believers do during their lifetimes, which relate to their eternal reward and praise from God. What Christians do in their temporal bodies will, in His eyes, have an impact for eternity (see notes on 1 Cor. 4:3–5; cf. Rom. 12:1, 2: Rev. 22:12). whether good or bad. These Gr. terms do not refer to moral good and moral evil. Matters of sin have been completely dealt with by the death of the Savior. Rather, Paul was comparing worthwhile, eternally valuable activities with useless ones. His point was not that believers should not enjoy certain wholesome, earthly things, but that they should glorify God in them and spend most of their energy and time with what has eternal value (see notes on 1 Cor. 3:8–14).
5:11 the terror of the Lord. This is more clearly rendered, “the fear of the Lord.” It is not referring to being afraid, but to Paul’s worshipful reverence for God as his essential motivation to live in such a way as to honor his Lord and maximize his reward for his Lord’s glory (cf. 7:1; Prov. 9:10; Acts 9:31). we persuade men. The Gr. word for “persuade” means to seek someone’s favor, as in getting the other person to see you in a certain favorable or desired way (cf. Gal. 1:10). This term can mean gospel preaching (Acts 18:4; 28:23), but here Paul was persuading others not about salvation, but about his own integrity. The Corinthians’ eternal reward would be affected if they defected to the false teachers and left the divine teaching of Paul. well known. Paul’s true spiritual condition of sincerity and integrity was manifest to God (see notes on 1:12; cf. Acts 23:1; 24:16), and he also wanted the Corinthians to believe the truth about him.
5:12 boast in appearance. Those who have no integrity, such as Paul’s opponents at Corinth, have to take pride in externals, which can be any false doctrine accompanied by showy hypocrisy (cf. Matt. 5:20; 6:1; Mark 7:6, 7).
5:13 beside ourselves. This Gr. phrase usually means to be insane, or out of one’s mind, but here Paul used the expression to describe himself as one dogmatically devoted to truth. In this way, he answered those critics who claimed he was nothing more than an insane fanatic (cf. John 8:48; Acts 26:22–24). of sound mind. The original word meant to be moderate, sober minded, and in complete control. Paul also behaved this way among the Corinthians as he defended his integrity and communicated truth to them.
5:14 the love of Christ. Christ’s love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ’s loving, substitutionary death motivated Paul’s service for Him (cf. Gal. 2:20; Eph. 3:19). compels. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. One died for all. This expresses the truth of Christ’s substitutionary death. The preposition “for” indicates He died “in behalf of,” or “in the place of” all (cf. Is. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God’s wrath against sin required death; Jesus took that wrath and died in the sinner’s place. Thus He took away God’s wrath and satisfied God’s justice as a perfect sacrifice (see notes on v. 21; Rom. 5:6–11, 18, 19; 1 Tim. 2:5, 6; cf. Eph. 5:2; 1 Thess. 5:10; Titus 2:14; 1 Pet. 2:24). then all died. Everyone who died in Christ receives the benefits of His substitutionary death (see notes on Rom. 3:24–26; 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, “Christ died for all who died in Him,” or “One died for all, therefore all died” (see notes on vv. 19–21; cf. John 10:11–16; Acts 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the “all” who died in Him.
