I am introducing: Or “I recommend.” Paul is apparently introducing Phoebe to the Christians in Rome for the purpose of encouraging them to accept her and to adopt the same attitude toward her that Paul had. (Ro 16:2) The Greek word used here is related to the Greek term Paul used at 2Co 3:1 in the expression “letters of recommendation.” In Bible times, such letters of recommendation were a common way of introducing people to strangers. Phoebe, who served as a minister in the Cenchreae congregation, may have carried Paul’s letter to the Christians in Rome.

letters of recommendation: In the first century C.E., people relied on letters from a credible source to introduce a stranger and to authenticate his or her identity or authority. (Ac 18:27; see study note on Ro 16:1.) Letters of this kind were common, and standard formulas for compiling them could be found in guides to letter writing. (Ac 28:21) At 2Co 3:1, Paul’s point is that he did not need such letters to or from the Corinthians to prove that he was a minister. He had helped them to become Christians and could therefore say: “You yourselves are our letter.”​—2Co 3:2.

You yourselves are our letter: This is Paul’s answer to the question he raises in the preceding verse. The implied answer is, “No, we do not need any written certificate authorizing us to be God’s ministers. You are our living letter of recommendation.” The Christian congregation in Corinth was evidence that Paul was a minister of God.

inscribed on our hearts: Paul carried the members of the congregation along with him in his affections. He had trained them to be public witnesses of God and Christ, so they were a letter on open display, known and being read by all mankind.

a letter of Christ written by us as ministers: Jesus Christ selected Paul to be “a chosen vessel” and “to bear [Christ’s] name to the [non-Jewish] nations” (Ac 9:15), and he used Paul as his minister in writing such a letter of recommendation. Every Sabbath, Paul preached in Corinth to win over both Jews and Greeks. (Ac 18:4-11) Paul could not have written such a letter on his own initiative, for Jesus had told his disciples: “Apart from me you can do nothing at all.”​—Joh 15:5.

on fleshly tablets, on hearts: Or “on tablets, on hearts of flesh” or “on tablets of human hearts.” The Law of Moses was written on stone tablets. (Ex 31:18; 34:1) In this context, the Law covenant is contrasted with the new covenant that was promised in Jeremiah’s prophecy, where Jehovah declares: “I will put my law within them, and in their heart I will write it.” (Jer 31:31-33) Ezekiel prophesied about the releasing of God’s people from Babylonian captivity, describing how Jehovah would remove “the heart of stone,” that is, the unresponsive heart, and give them “a heart of flesh,” that is, a soft, pliable, obedient heart, one sensitive to God’s guidance.​—Eze 11:19; 36:26.

our being adequately qualified comes from God: In this context, the Greek words rendered “adequately qualified” have the basic meaning “enough; sufficient; fit.” When used with reference to people, these terms may mean “competent; able; worthy.” (Lu 22:38; Ac 17:9; 2Co 2:16; 3:6) The whole phrase could be rendered: “It is God who causes us to be able to do this work.” One of these Greek terms is found at Ex 4:10 in the Septuagint, which relates how Moses felt inadequate to appear before Pharaoh. According to the Hebrew text, Moses said: “I have never been a fluent speaker [lit., “a man of words”].” However, the Septuagint translates this phrase “I am not adequately qualified.” Nevertheless, Jehovah qualified Moses for the commission. (Ex 4:11, 12) In a similar manner, Christian ministers are qualified by means of “the spirit of a living God.”​—2Co 3:3.

ministers: Or “servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) Here Paul speaks of himself, Timothy, and all spirit-anointed Christians as “ministers of a new covenant.” (2Co 1:1) This means that among other things, they were serving its interests by preaching and teaching the good news in order to help others to come into the new covenant or to receive its benefits.​—See study note on Ro 11:13.

a new covenant: Through the prophet Jeremiah, Jehovah foretold “a new covenant” that would be different from the Law covenant. (Jer 31:31-34) The Law covenant was between Jehovah and natural Israel; the new covenant is between Jehovah and spiritual Israel. Moses was the mediator of the Law covenant; Jesus is the Mediator of the new covenant. (Ro 2:28, 29; Ga 6:15, 16; Heb 8:6, 10; 12:22-24) The Law covenant was validated by animal blood; the new covenant was validated by the shed blood of Jesus, as Jesus pointed out when he mentioned “the new covenant” on the night before his death, Nisan 14, 33 C.E.​—Lu 22:20 and study note; 1Co 11:25.

not of a written code: Spirit-anointed Christians are not ministers of the Law covenant, some of which was written on tablets and later copied on scrolls. Rather, the new covenant is one of spirit, that is, God’s spirit. The written code condemned the Israelites to death, but ministers of the new covenant are led by God’s spirit to everlasting life. That spirit enables them to keep integrity and to cultivate the qualities needed to gain their eternal reward.​—2Co 1:21, 22; Eph 1:13, 14; Tit 3:4-7.

minister: Or “servant.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8), ministers or servants of Christ (1Co 3:5-7; Col 1:23), ministerial servants (Php 1:1; 1Ti 3:8), as well as household servants (Joh 2:5, 9) and government officials (Ro 13:4).

my ministry: When Jesus was on earth, he commissioned his followers to make disciples of people of all the nations. (Mt 28:19, 20) Paul called this work “the ministry of the reconciliation.” In Paul’s words, “we beg” a world alienated from God to “become reconciled to God.” (2Co 5:18-20) Paul made the most of his Christian ministry to the nations, but at the same time, his earnest desire was that some Jews would also be moved to take the necessary steps to gain salvation. (Ro 11:14) The basic meaning of the Greek word di·a·ko·niʹa is “service” and the related verb is sometimes used in the Bible with regard to personal services, such as waiting on tables. (Lu 4:39; 17:8; Joh 2:5) Here it refers to the Christian ministry. This is an elevated form of service, that of ministering to the spiritual needs of others.

new covenant by virtue of my blood: Luke is the only Gospel writer to record that Jesus on this occasion referred to a “new covenant,” an allusion to Jer 31:31. The new covenant, between Jehovah and anointed Christians, was made operative by Jesus’ sacrifice. (Heb 8:10) Jesus here uses the terms “covenant” and “blood” in a way similar to the way Moses used the terms when acting as mediator and inaugurating the Law covenant with Israel at Mount Sinai. (Ex 24:8; Heb 9:19-21) Just as the blood of bulls and goats validated the Law covenant between God and the nation of Israel, Jesus’ blood made valid the new covenant that Jehovah would make with spiritual Israel. That covenant went into effect at Pentecost 33 C.E.​—Heb 9:14, 15.

the code that administers death: This expression refers to the Mosaic Law. The Law made transgression, or sin, manifest. (Ga 3:19) Therefore, it could be said that it “condemns to death.” (2Co 3:6; Ga 3:10) The Law covenant foreshadowed the new covenant that was foretold by Jeremiah (Jer 31:31-33) and that Paul calls “the administering of the spirit” (2Co 3:8). The new covenant is superior to the Law covenant because those who are in the new covenant are followers of the Chief Agent of life, Jesus Christ. So the new covenant brings, not death, but life.​—Ac 3:15.

with such glory: In this passage (2Co 3:7-18), Paul discusses the superior glory of the new covenant compared with the glory of the old covenant. This is the theme of this part of his discussion, as is evident by the fact that in these verses, he uses Greek words that refer to “glory” or “to be glorious” 13 times. The Greek noun rendered “glory” originally meant “opinion; reputation,” but in the Christian Greek Scriptures, it came to mean “glory; splendor; grandeur.”

the code administering condemnation: Here again Paul refers to the Mosaic Law, which “condemns to death.” (2Co 3:6; see study note on 2Co 3:7.) Paul refers to the new covenant as the administering of righteousness. Spirit-anointed Christians who are in the new covenant shine with a spiritual glory that is far greater than the literal glory that accompanied the giving of the Mosaic Law. They do this by reflecting God’s qualities. The new covenant provides “forgiveness of sins” and “a royal priesthood” for the blessing of all mankind, so its benefits far exceed those of the Law covenant, which could not bring righteousness.​—Mt 26:28; Ac 5:31; 1Pe 2:9.

the code that administers death: This expression refers to the Mosaic Law. The Law made transgression, or sin, manifest. (Ga 3:19) Therefore, it could be said that it “condemns to death.” (2Co 3:6; Ga 3:10) The Law covenant foreshadowed the new covenant that was foretold by Jeremiah (Jer 31:31-33) and that Paul calls “the administering of the spirit” (2Co 3:8). The new covenant is superior to the Law covenant because those who are in the new covenant are followers of the Chief Agent of life, Jesus Christ. So the new covenant brings, not death, but life.​—Ac 3:15.

he would put a veil over his face: Paul explains that Moses wore a veil because of the fleshly thinking and the bad heart condition of the Israelites. (2Co 3:7, 14) The Israelites were God’s chosen people, and Jehovah wanted them to draw close to him. (Ex 19:4-6) Yet, unlike Moses, who spoke with Jehovah “face-to-face” (Ex 33:11), they were reluctant to gaze intently on what was merely a reflection of God’s glory. Instead of turning their hearts and minds toward Jehovah in loving devotion, they figuratively turned away from him.

sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

the public reading of the Law and the Prophets: In the first century C.E., this public reading was done “on every Sabbath.” (Ac 15:21) One feature of synagogue worship was the reciting of the Shema, or what amounted to the Jewish confession of faith. (De 6:4-9; 11:13-21) The Shema received its name from the first word of the first scripture used, “Listen [Shemaʽʹ], O Israel: Jehovah our God is one Jehovah.” (De 6:4) The most important part of the service was the reading of the Torah, or Pentateuch. In many synagogues, the entire Law was scheduled to be read in the course of one year; in others, the program took three years. Portions of the Prophets were also read and explained. At the conclusion of the public reading, a discourse was given. It was after the public reading in the synagogue in Pisidian Antioch that Paul was invited to speak words of encouragement to those assembled.​—See study note on Lu 4:16.

Moses: James referred to the writings of Moses, which included not only the Law code but also a record of God’s dealings with His people and the indications of His will that predated the Law. For example, God’s view on the consumption of blood, on adultery, and on idolatry can be plainly seen in the book of Genesis. (Ge 9:3, 4; 20:2-9; 35:2, 4) Jehovah thus revealed principles that are binding on all of mankind, whether Jew or Gentile. The decision recorded at Ac 15:19, 20 would not “trouble,” or make things difficult for, Gentile Christians by imposing on them the many requirements of the Mosaic Law. It would also show respect for the conscientious views held by Jewish Christians, who over the years had heard Moses . . . read aloud in the synagogues on every sabbath. (See study notes on Lu 4:16; Ac 13:15.) The recommended course would strengthen the bond between Jewish and Gentile Christians.

their minds were dulled: Because the Israelites at Mount Sinai did not have their hearts fully turned to Jehovah, “their minds,” or mental powers, “were dulled,” or lit., “were hardened.” The same was true of the Jews who continued to observe the Law after God, through Jesus, abolished it. They did not see that the Law pointed to Jesus. (Col 2:17) Paul uses the term veil figuratively in the sense of something that prevents people from seeing, or understanding. It was only by means of Christ, that is, only by recognizing him as the Messiah and exercising faith in him, that this veil could be taken away so that they could get a clear understanding of God’s purposes.​—Lu 2:32.

when the old covenant is read: Paul is speaking of the Law covenant recorded in the books of Exodus through Deuteronomy, which make up only part of the Hebrew Scriptures. He calls it “the old covenant” because it was replaced by “a new covenant” and was canceled on the basis of Jesus’ death on the torture stake.​—Jer 31:31-34; Heb 8:13; Col 2:14; see study notes on Ac 13:15; 15:21.

a veil lies upon their hearts: The Jews rejected the good news that Jesus preached. As a result, when the Law was read, they did not perceive that it was leading them to Christ. Even though they read the inspired Scriptures, they had neither a proper heart attitude nor a spirit of faith and humility. The only way for them to have “the veil . . . taken away” would be to turn to Jehovah in humility and sincerity, in wholehearted submission and devotion, recognizing that a new covenant had been made operative.​—2Co 3:16.

when one turns to Jehovah: In this passage (2Co 3:7-18), Paul is discussing the excelling glory of the new covenant as compared with the Law covenant made with Israel through Moses as mediator. Paul is alluding to what is described at Ex 34:34. The Greek verb at 2Co 3:16 rendered “turns” means “to return; to turn back (around)” in a literal sense. (Ac 15:36) When used in a spiritual sense, it may denote turning or returning to God from a wrong way. (Ac 3:19; 14:15; 15:19; 26:18, 20) In this context, turning to Jehovah involves turning to him in humility and sincerity, in wholehearted submission and devotion, recognizing that a new covenant is in force. Since 2Co 3:14 shows that the symbolic veil is taken away “only by means of Christ,” turning to Jehovah would also include recognizing the role of Jesus Christ as Mediator of the new covenant.​—See App. C3 introduction; 2Co 3:16.

God is a Spirit: The Greek word pneuʹma is used here in the sense of a spirit person, or being. (See Glossary, “Spirit.”) The Scriptures show that God, the glorified Jesus, and the angels are spirits. (1Co 15:45; 2Co 3:17; Heb 1:14) A spirit has a form of life that differs greatly from that of humans, and it is invisible to human eyes. Spirit beings have a body, “a spiritual one,” that is far superior to “a physical body.” (1Co 15:44; Joh 1:18) Although Bible writers speak of God as having a face, eyes, ears, hands, and so forth, such descriptions are figures of speech to help humans understand what God is like. The Scriptures clearly show that God has a personality. He also exists in a location beyond the physical realm; so Christ could speak of “going to the Father.” (Joh 16:28) At Heb 9:24, Christ is said to enter “into heaven itself, so that he . . . appears before God on our behalf.”

the spirit of Jehovah: The expression “the spirit of Jehovah” (or, “Jehovah’s spirit”) occurs several times in the Hebrew Scriptures. (Some examples are found at Jg 3:10; 6:34; 11:29; 13:25; 14:6; 15:14; 1Sa 10:6; 16:13; 2Sa 23:2; 1Ki 18:12; 2Ki 2:16; 2Ch 20:14; Isa 11:2; 40:13; 63:14; Eze 11:5; Mic 2:7; 3:8.) The expression “Jehovah’s spirit” is found at Lu 4:18 as part of a quote from Isa 61:1. There and in other Hebrew Scripture occurrences, the original Hebrew text uses the Tetragrammaton together with the word for “spirit.” The reasons why the New World Translation uses the expression “the spirit of Jehovah” in the main text, although available Greek manuscripts of Ac 5:9 read “the spirit of Lord,” are explained in App. C1 and C3 introduction; Ac 5:9.

Jehovah is the Spirit: This statement is similar to what Jesus said, as recorded at Joh 4:24: “God is a Spirit.” The Greek word pneuʹma is used here in the sense of a spirit person, or being.​—See Glossary, “Spirit”; and study note on Joh 4:24; see also App. C3 introduction; 2Co 3:17.

where the spirit of Jehovah is, there is freedom: Paul here directs his fellow believers to the Source of true freedom, the Creator of all things, the only One who enjoys absolute and unlimited freedom. To enjoy true freedom, a person “turns to Jehovah,” that is, comes into a personal relationship with him. (2Co 3:16) The freedom that is associated with “the spirit of Jehovah” is more than liberation from physical slavery. “The spirit of Jehovah” brings liberation from enslavement to sin and death, as well as from slavery to false worship and its practices. (Ro 6:23; 8:2) God’s holy spirit also promotes true freedom by producing within Christians the qualities that are essential to freedom.​—Ga 5:22, 23.

the spirit of Jehovah: That is, Jehovah’s active force. (See study note on Ac 5:9.) The reasons why the New World Translation uses the divine name in the main text are explained in App. C1 and C3 introduction; 2Co 3:17.

reflect like mirrors: Ancient hand mirrors were made of such metals as bronze or copper, and many were highly polished so as to have good reflecting surfaces. Like mirrors, spirit-anointed Christians reflect God’s glory that shines on them from Jesus Christ. They are “transformed into the same image” conveyed by Jehovah’s Son. (2Co 4:6; Eph 5:1) Through holy spirit and the Scriptures, God creates in them “the new personality,” a reflection of his own qualities.​—Eph 4:24; Col 3:10.

the glory of Jehovah: The Greek word here rendered “glory” (doʹxa) originally meant “opinion; reputation,” but as used in the Christian Greek Scriptures, it came to mean “glory; splendor; grandeur.” The corresponding Hebrew term (ka·vohdhʹ) has the basic sense of “heaviness” and may refer to anything that makes a person or a thing seem weighty, or impressive. So God’s glory may refer to an impressive evidence of his almighty power. In the Bible, the Hebrew term for “glory” occurs along with the Tetragrammaton more than 30 times. Some examples are found at Ex 16:7; Le 9:6; Nu 14:10; 1Ki 8:11; 2Ch 5:14; Ps 104:31; Isa 35:2; Eze 1:28; Hab 2:14.​—See App. C3 introduction; 2Co 3:18.

from one degree of glory to another: Lit., “from glory to glory.” Spirit-anointed Christians reflect more and more of Jehovah’s glory as they make spiritual progress. They are transformed into God’s image that is reflected by his Son, “the Christ, who is the image of God.” (2Co 4:4) It is worth noting that the Greek verb rendered “transformed” (me·ta·mor·phoʹo) is also used by Paul in his letter to the Romans.​—See study note on Ro 12:2.

by Jehovah the Spirit: This rendering is in agreement with the first part of 2Co 3:17, where it says that “Jehovah is the Spirit.” (See study note.) However, it is also possible to render this phrase “by the spirit of Jehovah.” Grammatically, either rendering is correct.​—See App. C3 introduction; 2Co 3:18.

be transformed by making your mind over: The Greek verb for “be transformed” is me·ta·mor·phoʹo. (Many languages have the term “metamorphosis,” which is derived from this Greek word.) The Greek word for “mind” used here basically denotes the capacity to think, but it can also refer to a person’s way of thinking or his attitude. The expression “making [the] mind over” indicates that a person changes his mental inclinations, innermost attitudes, and feelings. The extent of this change is illustrated by the use of the verb here rendered “be transformed.” The same verb is used at Mt 17:2 and Mr 9:2, where it says that Jesus “was transfigured.” (See study note on Mt 17:2.) This transfiguration was not a superficial change. Rather, it was a complete change in Jesus to the extent that he, the then future King of “the Kingdom of God,” could be described as “already having come in power.” (Mr 9:1, 2) This Greek word is also used at 2Co 3:18 regarding the spiritual transformation of anointed Christians. So when urging Christians to make their minds over, Paul was highlighting a continual inner transformation that would result in a completely new way of thinking that would be in harmony with God’s thoughts.

Jehovah is the Spirit: This statement is similar to what Jesus said, as recorded at Joh 4:24: “God is a Spirit.” The Greek word pneuʹma is used here in the sense of a spirit person, or being.​—See Glossary, “Spirit”; and study note on Joh 4:24; see also App. C3 introduction; 2Co 3:17.

we want to put the other on: Paul and other anointed Christians were “earnestly desiring” to be resurrected to heaven as immortal spirit creatures. (2Co 5:2) They had a strong God-given hope of heavenly life, but that did not mean that they wanted to die. Speaking of their earthly body as a tent, Paul said that they did not want to put this one off. (See study note on 2Co 5:1.) That is, they were not eager to die just to avoid earthly infirmities as well as the responsibilities and hardships that were associated with their ministry. (See study note on 2Co 5:3.) Paul’s words “we want to put the other on” express the desire that anointed Christians have for life in heaven. They are eager, along with Christ Jesus, to serve Jehovah forever.​—1Co 15:42-44, 53, 54; Php 1:20-24; 2Pe 1:4; 1Jo 3:2, 3; Re 20:6.

our earthly house, this tent: Here Paul uses a man-made tent as a metaphor for the human body of a spirit-anointed Christian. Like a collapsible tent that is temporary and relatively fragile, the earthly bodies of anointed Christians are mortal, corruptible, and temporary. However, they look forward to “a building from God,” that is, a spiritual body that is everlasting and incorruptible.​—1Co 15:50-53; compare 2Pe 1:13, 14; see study note on 2Co 5:4.

torn down: Or “dissolved.” In connection with Paul’s illustration of the human body as a man-made tent, the Greek term ka·ta·lyʹo can also be rendered “dismantled; taken down.”

house: Or “dwelling.” The Greek word oi·ke·teʹri·on occurs only here and at Jude 6, where it is rendered “dwelling place.”

the one for us from heaven: Or “our dwelling that is from heaven; our heavenly dwelling.”​—See study note on 2Co 5:1.

our earthly house, this tent: Here Paul uses a man-made tent as a metaphor for the human body of a spirit-anointed Christian. Like a collapsible tent that is temporary and relatively fragile, the earthly bodies of anointed Christians are mortal, corruptible, and temporary. However, they look forward to “a building from God,” that is, a spiritual body that is everlasting and incorruptible.​—1Co 15:50-53; compare 2Pe 1:13, 14; see study note on 2Co 5:4.

we want to put the other on: Paul and other anointed Christians were “earnestly desiring” to be resurrected to heaven as immortal spirit creatures. (2Co 5:2) They had a strong God-given hope of heavenly life, but that did not mean that they wanted to die. Speaking of their earthly body as a tent, Paul said that they did not want to put this one off. (See study note on 2Co 5:1.) That is, they were not eager to die just to avoid earthly infirmities as well as the responsibilities and hardships that were associated with their ministry. (See study note on 2Co 5:3.) Paul’s words “we want to put the other on” express the desire that anointed Christians have for life in heaven. They are eager, along with Christ Jesus, to serve Jehovah forever.​—1Co 15:42-44, 53, 54; Php 1:20-24; 2Pe 1:4; 1Jo 3:2, 3; Re 20:6.

we will not be found naked: Paul knew that he and other anointed Christians who died prior to Christ’s presence would, for a time, be “naked,” or unclothed, in death. They would live neither a life in the flesh nor a life in the spirit but would be asleep in the Grave. However, if they had been faithful when they lived on earth, they would not remain “naked” in death. Rather, they were guaranteed a future resurrection; they would “put on” a spiritual body to make their “home with the Lord.”​—2Co 5:1-8; see study note on 2Co 5:4.

we want to put the other on: Paul and other anointed Christians were “earnestly desiring” to be resurrected to heaven as immortal spirit creatures. (2Co 5:2) They had a strong God-given hope of heavenly life, but that did not mean that they wanted to die. Speaking of their earthly body as a tent, Paul said that they did not want to put this one off. (See study note on 2Co 5:1.) That is, they were not eager to die just to avoid earthly infirmities as well as the responsibilities and hardships that were associated with their ministry. (See study note on 2Co 5:3.) Paul’s words “we want to put the other on” express the desire that anointed Christians have for life in heaven. They are eager, along with Christ Jesus, to serve Jehovah forever.​—1Co 15:42-44, 53, 54; Php 1:20-24; 2Pe 1:4; 1Jo 3:2, 3; Re 20:6.

we will not be found naked: Paul knew that he and other anointed Christians who died prior to Christ’s presence would, for a time, be “naked,” or unclothed, in death. They would live neither a life in the flesh nor a life in the spirit but would be asleep in the Grave. However, if they had been faithful when they lived on earth, they would not remain “naked” in death. Rather, they were guaranteed a future resurrection; they would “put on” a spiritual body to make their “home with the Lord.”​—2Co 5:1-8; see study note on 2Co 5:4.

our earthly house, this tent: Here Paul uses a man-made tent as a metaphor for the human body of a spirit-anointed Christian. Like a collapsible tent that is temporary and relatively fragile, the earthly bodies of anointed Christians are mortal, corruptible, and temporary. However, they look forward to “a building from God,” that is, a spiritual body that is everlasting and incorruptible.​—1Co 15:50-53; compare 2Pe 1:13, 14; see study note on 2Co 5:4.

the token of what is to come: Or “the down payment; the guarantee (pledge) of what is to come.” The three occurrences of the Greek word ar·ra·bonʹ in the Christian Greek Scriptures all deal with God’s anointing of Christians with the spirit, that is, God’s holy spirit, or active force. (2Co 5:5; Eph 1:13, 14) This special operation of holy spirit becomes like a down payment of what is to come. Spirit-anointed Christians are convinced of their hope because of this token that they receive. Their full payment, or reward, includes their putting on an incorruptible heavenly body. (2Co 5:1-5) It also includes receiving the gift of immortality.​—1Co 15:48-54.

a token of what is to come: Or “a down payment; a guarantee (pledge) of what is to come.”​—See study note on 2Co 1:22.

walking by faith, not by sight: In the Bible, “to walk” is often used figuratively, meaning “to live; to act; to follow a certain life course.” So “walking by faith” refers to pursuing a life course that is governed by faith and trust in God and in what he has revealed. It is here contrasted with “walking . . . by sight,” that is, pursuing a life course guided by what can be seen or by outward appearance. In this context, Paul had in mind spirit-anointed Christians. They could not see their heavenly reward with the physical eyes, but their faith was well-founded. All Christians should let their life course be guided by faith.

the judgment seat of the Christ: At Ro 14:10, Paul referred to “the judgment seat of God.” However, Jehovah judges by means of his Son (Joh 5:22, 27), so it is here called “the judgment seat of the Christ.” In early Christian times, a judgment seat (Greek, beʹma) was usually a raised outdoor platform, accessed by steps. Seated officials could address the crowds and announce their decisions from this platform. (Mt 27:19; Joh 19:13; Ac 12:21; 18:12; 25:6, 10) Paul’s use of the term here might have reminded the Corinthians of the formidable judgment seat in Corinth.​—See Glossary, “Judgment seat,” and Media Gallery, “Judgment Seat in Corinth.”

bad: Or “vile.” The Greek word here rendered “bad,” or “vile,” is phauʹlos. In some contexts, it may convey the idea of “being evil in the sense of moral baseness.” Paul shows that the choice put before humans is to practice either what is good or what is bad, that is, to live by God’s standards or to ignore them.

the fear of the Lord: In this context, “the Lord” apparently refers to Jesus Christ. In the preceding verse, Paul mentions that “we must all appear before the judgment seat of the Christ.” (See study note on 2Co 5:10.) Isaiah prophesied about Jesus’ role as Judge. (Isa 11:3, 4) “The fear of the Lord” stems from deep love and profound respect for Jehovah, who appointed Jesus as Judge.​—Joh 5:22, 27.

are well-known: Or “have been made manifest.” Paul was convinced that God knew what kind of people he and his associates were. Here Paul hopes that the Corinthians also recognized the motives and conduct of these brothers as being acceptable, or good.

the judgment seat of the Christ: At Ro 14:10, Paul referred to “the judgment seat of God.” However, Jehovah judges by means of his Son (Joh 5:22, 27), so it is here called “the judgment seat of the Christ.” In early Christian times, a judgment seat (Greek, beʹma) was usually a raised outdoor platform, accessed by steps. Seated officials could address the crowds and announce their decisions from this platform. (Mt 27:19; Joh 19:13; Ac 12:21; 18:12; 25:6, 10) Paul’s use of the term here might have reminded the Corinthians of the formidable judgment seat in Corinth.​—See Glossary, “Judgment seat,” and Media Gallery, “Judgment Seat in Corinth.”

those who boast over the outward appearance: The Greek verb for “to boast” (kau·khaʹo·mai) is often used in the sense of selfish pride. It is used several times in Paul’s letters to the Corinthians. The Bible shows that no man has grounds for boasting in himself or in his accomplishments. (Jer 9:23, 24) The apostle Paul gives strong counsel to the congregation, showing that there is no room for boasting in anyone but Jehovah God and what he has done for them.​—1Co 1:28, 29, 31; 4:6, 7; 2Co 10:17.

For if we were out of our mind, it was for God: Paul here uses a Greek verb that literally means “to stand out of oneself; to be beside oneself.” Paul may simply have been referring to the boasts he made later in this letter in order to defend his qualifications as an apostle, which his critics had questioned. (2Co 11:16-18, 23) Although Paul was completely qualified, he felt uncomfortable boasting. He did not boast because of pride. Rather, “it was for God,” in order to defend the truth and protect the congregation from dangerous influences. In truth, Paul was sound in mind, with a balanced view of himself. (Compare Ac 26:24, 25; Ro 12:3.) His soundness of mind greatly benefited those whom he taught, so he could rightly say, it is for you.

the love the Christ has: Or “the love of the Christ.” The Greek phrase could be understood to mean either “the love Christ shows us” or “the love we show Christ.” Some have suggested that both meanings are possible. The context, though, shows that the emphasis is on the love Christ has shown.​—2Co 5:15.

compels us: This Greek verb literally means “to hold together” and may convey the meaning “to exercise continuous control over someone or something”; “to urge”; “to impel strongly.” The love Christ showed in laying down his life in our behalf is so outstanding that as a Christian’s appreciation grows, his heart is deeply moved. In this manner, Christ’s love controlled Paul. It moved him to reject selfish pursuits and to confine his objectives to serving God and his fellow man inside and outside the congregation.​—Compare study note on 1Co 9:16.

necessity: Or “obligation.” Paul received an assignment to preach, and he felt obligated to do this work. (Ac 9:15-17; Ga 1:15, 16) The Greek word for “necessity” is also rendered “compelling reason.” (Ro 13:5) Paul continues, woe to me if I do not declare the good news! He uses the Greek word rendered “woe” to express the distress he would feel if he did not fulfill his obligation. His very life depended on his being loyal. (Compare Eze 33:7-9, 18; Ac 20:26.) Paul may have had in mind the words of Jeremiah and Amos. (Jer 20:9; Am 3:8) However, his motive for preaching is love, not mere duty.​—2Co 5:14, 20; Php 1:16.

from a fleshly viewpoint: Or “from a human point of view.” Lit., “according to the flesh.” In this context, the term “flesh” (Greek, sarx) refers broadly to things connected with the limitations of humans, including the way they reason and the things they achieve. (See study notes on Ro 3:20; 8:4.) Paul’s point was that Christians would not evaluate one another on the basis of position, wealth, race, national origin, or other such factors. Since Christ died for all, those fleshly distinctions were irrelevant. It was the spiritual relationship between fellow believers that mattered.​—Mt 12:47-50.

we certainly no longer know him in that way: Any Christian who initially viewed Jesus from a fleshly, or human, perspective​—hoping that he had come to restore the Jews’ earthly kingdom​—abandoned such a viewpoint. (Joh 6:15, 26) Instead, Christians realized that Jesus had given his fleshly body as a ransom and that he was now a life-giving spirit.​—1Co 15:45; 2Co 5:15.

the flesh: The Bible uses the term “flesh” in different ways. It may refer to humans of flesh and blood with no reference to sin or imperfection. (Joh 1:14; 3:6; 17:2) However, it often refers to humans in their imperfect sinful state, as in this context. In the preceding chapters, Paul links “living according to the flesh” with “the sinful passions” that were “at work in [their] bodies.” (Ro 6:19; 7:5, 18, 25) In the following verses (Ro 8:5-13), Paul contrasts the sinful flesh with the spirit, that is, God’s holy spirit.​—For other meanings of the term “flesh,” see study note on Ro 1:3; Ro 2:28.

one: Lit., “flesh.” The Greek word sarx is here used in the sense of a human, a being of flesh and blood.​—See study notes on Joh 3:6; 17:2.

in union with Christ: Lit., “in Christ.” Each spirit-anointed Christian enjoys a oneness with Jesus Christ. (Joh 17:21; 1Co 12:27) This special relationship comes into existence when Jehovah draws the individual to his Son and begets that individual with holy spirit.​—Joh 3:3-8; 6:44.

he is a new creation: Each anointed Christian is a new creation​—a spirit-begotten son of God with the prospect of sharing with Christ in the heavenly Kingdom. (Ga 4:6, 7) Though new material things have not been created since the end of the sixth creative day (Ge 2:2, 3), new spiritual things have been created.

new things have come into existence: Jesus became God’s initial “new creation” upon being anointed at his baptism as a spirit-begotten son of God with heavenly prospects. Additionally, Jesus and his anointed corulers collectively make up the Christian congregation, which is also a new spiritual creation.​—1Pe 2:9.

God, who reconciled us to himself: All humans need to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (Ro 5:12) As a result, they are in a state of alienation from God; they are at enmity with God, whose standards do not allow for condoning wrongdoing. (Ro 8:7, 8) The Greek words for “to reconcile” and “reconciliation” basically convey the meaning “change; exchange,” and in this context they refer to changing from a hostile relationship to a friendly, harmonious relationship with God. Paul here shows that God first reconciled “us” (Paul, his associates, and all spirit-anointed Christians) to Himself through Christ, that is, by means of Christ’s ransom sacrifice. Then Paul says that God “gave us the ministry of the reconciliation.”​—See study note on Ro 5:10.

the ministry of the reconciliation: That is, the ministry of helping people to become “reconciled to God through the death of his Son.” (Ro 5:10) This ministry involves an urgent message to help those alienated from God to come into a peaceful relationship with him, to become his friend.​—2Co 5:18-20; for a discussion of the term “ministry” (Greek, di·a·ko·niʹa), see study notes on Ac 11:29; Ro 11:13.

my ministry: When Jesus was on earth, he commissioned his followers to make disciples of people of all the nations. (Mt 28:19, 20) Paul called this work “the ministry of the reconciliation.” In Paul’s words, “we beg” a world alienated from God to “become reconciled to God.” (2Co 5:18-20) Paul made the most of his Christian ministry to the nations, but at the same time, his earnest desire was that some Jews would also be moved to take the necessary steps to gain salvation. (Ro 11:14) The basic meaning of the Greek word di·a·ko·niʹa is “service” and the related verb is sometimes used in the Bible with regard to personal services, such as waiting on tables. (Lu 4:39; 17:8; Joh 2:5) Here it refers to the Christian ministry. This is an elevated form of service, that of ministering to the spiritual needs of others.

relief: Or “a relief ministration.” This is the first recorded instance of Christians sending relief aid to fellow Christians living in another part of the world. The Greek word di·a·ko·niʹa, often rendered “ministry,” is also used in the sense of “relief work” at Ac 12:25 and “relief ministry” at 2Co 8:4. The use of the Greek word di·a·ko·niʹa in the Christian Greek Scriptures shows that Christians have a twofold ministry. One aspect is “the ministry [form of di·a·ko·niʹa] of the reconciliation,” that is, the preaching and teaching work. (2Co 5:18-20; 1Ti 2:3-6) The other aspect involves their ministry in behalf of fellow believers, as mentioned here. Paul stated: “There are different ministries [plural of di·a·ko·niʹa], and yet there is the same Lord.” (1Co 12:4-6, 11) He showed that these different aspects of the Christian ministry all constitute “sacred service.”​—Ro 12:1, 6-8.

reconciled to God: The Greek verb ka·tal·lasʹso, used twice in this verse and twice in the passage at 2Co 5:18, 19, has the basic meaning “to change; to exchange.” It came to mean “to change from hostility to a friendly relationship.” As used of man’s relationship with God, it means to bring back into harmony or to cause to be friendly again. Paul used this verb when speaking of a woman’s being “reconciled with her husband” from whom she was separated. (1Co 7:11) The related verb di·al·lasʹso·mai appears at Mt 5:24 in Jesus’ instructions to “make . . . peace with your brother” before presenting an offering on the altar. (See study note on Mt 5:24.) Mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. As a result, mankind is in a state of alienation from God; they are at enmity with God, whose standards do not allow for his condoning wrongdoing.​—Ro 5:12; 8:7, 8.

God was by means of Christ reconciling: Some Bible translations render this phrase “God was in Christ, reconciling.” However, the Greek preposition en, literally meaning “in,” is very broad and must be understood according to context. The preceding verse (2Co 5:18) clearly states that “God . . . reconciled us to himself through [Greek, di·aʹ] Christ.” In harmony with this, en is here properly translated “by means of.”

reconciling a world to himself: The world of mankind needs to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (See study note on 2Co 5:18.) God is accomplishing this reconciliation by means of Christ, that is, through the atoning sacrifice of Jesus. (Ro 5:10; 2Co 5:21; Col 1:21, 22) Jehovah has appointed those who are in union with Christ to be “ambassadors” to a hostile world and has given them “the ministry of the reconciliation.”​—2Co 5:18, 20.

the message of the reconciliation: Or “the word of the reconciliation.” God’s word, or message, to mankind is described in a number of ways that show the breadth, meaning, and various aspects of its content. Here it is described as “the message of the reconciliation.” It is also referred to as “the word [or “message”] of the Kingdom” (Mt 13:19), “the word of this salvation” (Ac 13:26), “the word of truth” (Eph 1:13), and “the word of righteousness” (Heb 5:13). Here Paul shows gratitude for the privilege of conveying this message of reconciliation, saying that God “entrusted [the message] to us,” that is, to Paul and all spirit-anointed Christians.

God, who reconciled us to himself: All humans need to be reconciled to God because the first man, Adam, was disobedient, and he passed sin and imperfection on to all his descendants. (Ro 5:12) As a result, they are in a state of alienation from God; they are at enmity with God, whose standards do not allow for condoning wrongdoing. (Ro 8:7, 8) The Greek words for “to reconcile” and “reconciliation” basically convey the meaning “change; exchange,” and in this context they refer to changing from a hostile relationship to a friendly, harmonious relationship with God. Paul here shows that God first reconciled “us” (Paul, his associates, and all spirit-anointed Christians) to Himself through Christ, that is, by means of Christ’s ransom sacrifice. Then Paul says that God “gave us the ministry of the reconciliation.”​—See study note on Ro 5:10.

we are ambassadors: Paul is here speaking of himself and his fellow workers as “ambassadors substituting for Christ.” In Bible times, ambassadors and other messengers could be dispatched for several reasons. For example, during periods of hostility, ambassadors were dispatched to see if warfare could be averted or to arrange terms for peace where a state of war prevailed. (Isa 30:1-4; 33:7) In Paul’s day, peoples, cities, or provinces of the Roman Empire would send ambassadors to Rome to reinforce friendship, to receive assistance, or to plead for some cause. The Greek verb for “to be (act as) an ambassador” (pre·sbeuʹo) appears twice in the Christian Greek Scriptures, here and at Eph 6:19, 20, where Paul speaks of himself as an ambassador for the good news. At Lu 14:32 and 19:14, the related noun pre·sbeiʹa is rendered “body of ambassadors.” Both of these words are related to the word pre·sbyʹte·ros, meaning “older man; elder.”​—Mt 16:21; Ac 11:30.

substituting for Christ: Or “instead of Christ; in the name of Christ.” After Christ was resurrected to heaven, his faithful followers were appointed to act in his place, as “ambassadors substituting for Christ.” They were first sent to the Jews and then to people of the nations, all of whom were alienated from the Supreme Sovereign, Jehovah. These anointed Christians serve as ambassadors to a world not at peace with God. (Joh 14:30; 15:18, 19; Jas 4:4) In Paul’s letter to the Ephesians, written during his first imprisonment in Rome (c. 59-61 C.E.), he described himself as “an ambassador in chains.”​—Eph 6:20.

The one who did not know sin: That is, Jesus, who never sinned. However, Jehovah made him to be sin for us, that is, for our sake. Jehovah arranged for Jesus to die as a sin offering to pay the penalty for mankind’s sin. (Compare Le 16:21; Isa 53:12; Ga 3:13; Heb 9:28.) The phrase “made to be sin for us” could also be rendered “made to be a sin offering for us.” Regarding Jesus, the apostle John says: “He is a propitiatory sacrifice [or, “an atoning sacrifice; a means of appeasement”] for our sins, yet not for ours only but also for the whole world’s.” (1Jo 2:2) While the Israelites had a limited means of approach to God through their animal sacrifices, Christians have a superior basis for approaching God, the sacrifice of Jesus Christ.​—Joh 14:6; 1Pe 3:18.

so that by means of him we might become God’s righteousness: That is, by means of Jesus, we may attain a righteous, or approved, standing before God. Paul may have had in mind Isaiah’s prophecy regarding Jehovah’s Messianic servant, who is said to “bring a righteous standing to many people.”​—Isa 53:11.

Working together with him: That is, with God, as shown by the context of 2Co 5:20, where Paul’s work is described “as though God were making an appeal through us.” The Greek verb rendered “making an appeal” (pa·ra·ka·leʹo) in that verse is used in the context of humans working with God. The same verb appears here at 2Co 6:1 in the phrase “we . . . urge [or, “appeal to; entreat”] you.” This further supports the idea that God is a fellow worker of true Christian ministers, including Paul and his companions.​—See study note on 1Co 3:9.

undeserved kindness: See Glossary.

and miss its purpose: The Greek expression rendered “and miss its purpose” includes a word that literally means “empty.” That word has also been rendered “in vain; for nothing.” The context shows that anointed Christians received God’s undeserved kindness and were privileged to carry out “the ministry of the reconciliation,” serving as “ambassadors substituting for Christ.” (2Co 5:18-20) If those Christians failed to fulfill that ministry and to keep seeking God’s favor during the “acceptable time” and “the day of salvation,” they would miss the purpose of God’s undeserved kindness.​—2Co 6:2.

God’s fellow workers: The Greek word for “fellow worker,” sy·ner·gosʹ, appears more than ten times in the Christian Greek Scriptures, most often in Paul’s letters. The expression is used regarding those who shared together in spreading the good news. (Ro 16:9, 21; 2Co 1:24; 8:23; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Here Paul calls attention to the great privilege that Christian ministers have of being “God’s fellow workers.” (See study note on 1Co 3:6.) Paul expresses a similar thought at 2Co 6:1, where he speaks about “working together with him,” that is, with God.​—2Co 5:20; see study note on Ro 16:3.

Jehovah’s acceptable year: Or “the year of Jehovah’s favor.” Here Jesus quotes from Isa 61:1, 2. Luke’s Greek text uses “acceptable year,” which follows the Septuagint rendering of the Hebrew expression “year of . . . goodwill [or, “favor,” ftn.].” Jesus applied this verse to himself, indicating that his ministry of salvation marked the beginning of this “year” that was “acceptable” to Jehovah for showing his goodwill and accepting people. Jesus’ reading stopped short of Isaiah’s next words concerning God’s relatively short “day of vengeance,” apparently to keep the focus on that longer “acceptable year,” during which God would show favor to those turning to him for salvation.​—Lu 19:9, 10; Joh 12:47.

For he says: “In an acceptable time I heard you”: Paul is quoting from the prophecy at Isa 49:8. This statement was apparently made to Isaiah, who represented the nation of Israel and personified that nation as a “servant.” (Isa 49:3) This was a restoration prophecy that had its first fulfillment when Israel was liberated from Babylon. However, Isaiah says that this “servant” of Jehovah would be given as “a covenant for the people” (Isa 49:8) and as “a light of nations, so that [God’s] salvation may reach the ends of the earth” (Isa 49:6). This marks the prophecy as Messianic, applying also to Christ Jesus as God’s “servant.” (Compare Isa 42:1-4, 6, 7 with Mt 12:18-21.) The “time of favor” was when Jehovah would answer and help his servant. Accordingly, during Jesus’ earthly life, he “offered up supplications and also petitions . . . to the One who was able to save him out of death, and he was favorably heard for his godly fear.” (Heb 5:7-9; compare Lu 22:41-44; 23:46; Joh 12:27, 28; 17:1-5.) It was, therefore, “a day of salvation” and “an acceptable time [or, “a time of favor”]” for God’s own Son, the foretold “servant.”​—Compare study note on Lu 4:19.

Look! Now is the especially acceptable time. Look! Now is the day of salvation: The prophecy at Isa 49:8 that Paul quotes is both a restoration prophecy and a Messianic prophecy. While the fulfillment of this prophecy involved Jesus Christ, Paul quoted from this prophecy to indicate that it also applied to Christians. Paul urged them “not to accept the undeserved kindness of God and miss its purpose.” (2Co 6:1) Those Christians had become the spiritual “Israel of God” from Pentecost 33 C.E. onward. (Ga 6:16) However, they needed to prove worthy of God’s undeserved kindness so that the “acceptable time,” or time of favor, might be “the day of salvation” for them.

Ministers: Or “Servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) At Ro 15:8, the term is used to describe Jesus. (See study note.) In this verse (1Co 3:5), Paul describes himself and Apollos as ministers, or servants, who helped the Corinthians to become believers. Their ministry, like the ministry of all baptized Christians, involved filling the spiritual needs of other humans.​—Lu 4:16-21.

ministers: Or “servants.” The Bible often uses the Greek word di·aʹko·nos to refer to one who does not let up in humbly rendering service in behalf of others. (See study note on Mt 20:26.) Here Paul speaks of himself, Timothy, and all spirit-anointed Christians as “ministers of a new covenant.” (2Co 1:1) This means that among other things, they were serving its interests by preaching and teaching the good news in order to help others to come into the new covenant or to receive its benefits.​—See study note on Ro 11:13.

we recommend ourselves as God’s ministers: In his letters to the Christians in Corinth, Paul has already referred to himself and his fellow workers as “ministers.” (See study notes on 1Co 3:5; 2Co 3:6.) In this context, the Greek verb rendered “we recommend ourselves” conveys the idea “we prove (show) ourselves to be.” Some men associated with the congregation in Corinth were not proving worthy of God’s undeserved kindness. (2Co 6:1, 3) So Paul and his associates recommended, or defended, themselves as God’s ministers “in every way.”

in the right hand and in the left: It seems likely that Paul here employs imagery based on the way that a soldier used his weapons. A soldier usually held his sword, a weapon of offense, in his right hand and carried his shield, for his defense, in his left. Paul used these weapons of righteousness, including God’s word, to advance the cause of truth and to defend pure worship from attack. (2Co 10:4, 5; Eph 6:16, 17; Heb 4:12) Unlike his enemies, Paul did not resort to abuse of power, deception, slander, or trickery to further his aims. (2Co 1:24; 10:9; 11:3, 13-15; 12:16, 17) Rather, he endeavored to use only means that were righteous, or just, in God’s eyes. (See Glossary, “Righteousness.”) Paul wanted all Christian ministers to be fully equipped for their vital work.

dying: Or “considered worthy of death.” During their ministry, Paul and his coworkers faced many trials that constantly brought them close to death. (Ac 14:19; 1Co 15:30, 31; 2Co 1:8; 4:11; 11:23-27) Still, they could exclaim yet look! we live. Despite all the tribulations and persecution they experienced, they were preserved alive.

We have opened our mouth to speak to you: Or “we have spoken openly to you.” The Greek phrase “our mouth has been open to you” is an idiom meaning “to speak frankly.”

We are not restricted in our affections for you: Or “You are not cramped for room within us.” The Greek word ste·no·kho·reʹo·mai, used twice in this verse, literally means “to put in a narrow place.” One lexicon explains the meaning of this phrase regarding the Corinthian Christians: “They are not boxed off in a narrow area of Paul’s affection.” Paul is, in effect, saying that there are no limits to the affection that he feels for the Corinthian Christians.

tender affections: The Greek term used here, splagkhʹnon, refers in a literal sense to the inward parts of the body. At Ac 1:18, it is rendered “insides [intestines].” In this context (2Co 6:12), the word refers to deeply felt, intense emotions. It is one of the strongest words in Greek for the feeling of compassion.

you too open your hearts wide: Or “you too widen out.” The Greek verb used here literally means “to make broad; to enlarge.” (Mt 23:5) Paul is using the word figuratively with regard to showing warm affection. One reference work comments that the expression describes showing “generous, expansive affection.”

Do not become unevenly yoked: This illustration is based on a principle of agricultural life. A farmer does not yoke together, or join together, two animals that are very different in size or strength to work in the fields. If he did, the weaker animal would have to struggle to keep up the pace, and the stronger animal would have a greater burden to bear. Paul likely had in mind De 22:10, where the Mosaic Law forbade the Israelites to plow with a bull and a donkey yoked together. He used this principle of farming to illustrate how spiritually detrimental it would be for Christians to form alliances with individuals who were no part of the Christian congregation. For example, if a Christian married an unbeliever, the two would be unevenly yoked. In spiritual matters, they would not be united in thought and action.

unevenly yoked: The Greek word rendered “unevenly yoked” (he·te·ro·zy·geʹo), used only here in the Christian Greek Scriptures, literally means “to be differently yoked (joined together).” The related verb syn·zeuʹgny·mi is used at Mt 19:6 and Mr 10:9 in the phrase “what God has yoked [or, “joined”] together.” Both these verbs are related to the Greek word for “yoke,” zy·gosʹ.

harmony: Or “agreement.” The Greek word used here, sym·phoʹne·sis, literally means “a sounding together.” In a literal sense, it may have reference to the harmony produced by musical instruments. One lexicon defines this word as “a state of shared interests.” The intended answer to the first rhetorical question posed in this verse is: “There is, of course, absolutely no harmony, or agreement, between Christ and Satan.”

Belial: This term, found only here in the Christian Greek Scriptures, is used as a designation for Satan. Greek manuscripts use the spelling Be·liʹar, which is reflected in some translations. However, the Greek term corresponds to a Hebrew term, beli·yaʹʽal, which means “good-for-nothing; worthless.” It is applied to ideas, words, and counsel (De 15:9, where the expression is rendered “evil”; Ps 101:3; Na 1:11) and to “dreadful” circumstances (Ps 41:8). It is most frequently applied to worthless men of the lowest sort​—for example, those who would induce Jehovah’s people to worship other gods. (De 13:13) This expression is also used in a number of other verses to describe wicked men. (Jg 19:22-27; 20:13; 1Sa 25:17, 25; 2Sa 20:1; 22:5; 1Ki 21:10, 13) In the first century C.E., Belial was used as a descriptive name for Satan. The Syriac Peshitta reads “Satan” here at 2Co 6:15. Paul usually calls the adversary of God by the name Satan (Ro 16:20; 2Co 2:11) but also uses the designations “the Devil” (Eph 6:11; 1Ti 3:6), “the wicked one” (2Th 3:3), and “the god of this system of things” (2Co 4:4).

what does a believer share in common with an unbeliever?: Or “what share does a believer have with an unbeliever?” The Greek word me·risʹ, meaning “share; portion,” is used in a similar sense at Ac 8:21, where it is rendered “part.”

a believer: Or “a faithful person.” The Greek word pi·stosʹ can describe someone who shows trust, or faith, in someone or something, that is, a believing person. On the other hand, the same word can also describe a person whom others find to be trustworthy, faithful, dependable. In some cases, as in this verse, both meanings are possible.

just as God said: By quoting from or alluding to several texts in the Hebrew Scriptures, Paul shows that God’s attitude toward spiritual cleanness has always been the same. Here in verse 16, Paul is referring to Le 26:11, 12 and Eze 37:27.

Therefore, get out from among them: In this context (2Co 6:14–7:1), Paul admonishes the Corinthian Christians not to become unevenly yoked with unbelievers and to remain clean. Here in verse 17, he quotes Isa 52:11, a prophetic command to the Jews who returned to Jerusalem from Babylon in 537 B.C.E. Those Jews were carrying with them the sacred utensils that King Nebuchadnezzar had taken from the temple in Jerusalem. Not only did they have to keep themselves clean in an outward ceremonial way but they also had to have clean hearts and rid themselves of all false worship. Likewise, the Corinthian Christians had to avoid the unclean temples of false religion and separate themselves from all unclean acts of idolatry. They had to “cleanse [themselves] of every defilement of flesh and spirit.”​—2Co 7:1.

says Jehovah: In this verse, Paul quotes several phrases from Isa 52:11, where the context makes it clear that Jehovah God is the Source of the message. (Isa 52:4, 5) Paul links the quotes together by using a phrase that occurs hundreds of times in the Septuagint to translate Hebrew phrases for “declares Jehovah,” “says Jehovah,” and “this is what Jehovah says.” Some examples can be found at Isa 1:11; 48:17; 49:18 (quoted at Ro 14:11); 52:4, 5.​—See App. C3 introduction; 2Co 6:17.

and I will take you in: Or “and I will receive [welcome] you.” This phrase is apparently a quote based on the Septuagint wording of Eze 20:36, 41.

says Jehovah, the Almighty: The statements Paul quotes in this verse are apparently taken from 2Sa 7:14 and Isa 43:6. The phrase “says Jehovah, the Almighty,” seems to be quoted from the Septuagint version of 2Sa 7:8, where the original Hebrew text reads: “This is what Jehovah of armies says.” With quotes from the Hebrew Scriptures, Paul urges Christians to avoid false worship and the use of lifeless, powerless idols. By doing so, they can qualify as “sons and daughters” of “Jehovah, the Almighty.”​—See App. C1 and C2.

the Almighty: The Greek word Pan·to·kraʹtor, here rendered “the Almighty,” could also be translated “the Ruler Over All; the One Who Has All Power.” In this context, Paul urges Christians to avoid false worship and the use of lifeless, powerless idols (2Co 6:16) in order to qualify as children of “the Almighty.” In the Christian Greek Scriptures, this is the first of ten occurrences of the term rendered “the Almighty.” The other nine are found in the book of Revelation.​—Re 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22.

made the riches of their generosity abound: Or “made . . . overflow.” Paul seeks to motivate the Christians in Corinth to complete the relief ministry for the needy Christians in Judea. So he tells them about “the congregations of Macedonia,” such as those in Philippi and Thessalonica, that were outstanding examples of generous giving. (Ro 15:26; 2Co 8:1-4; 9:1-7; Php 4:14-16) Their cheerful generosity was all the more remarkable, since they themselves were in “deep poverty” and were experiencing a great test under affliction. It is possible that those Christians in Macedonia were being accused of practicing customs considered unlawful for Romans, as happened to Paul himself in Philippi. (Ac 16:20, 21) Some suggest that the test was connected with their poverty. Such tests, or trials, might explain why the Macedonians felt empathy for their Judean brothers, who were suffering similar hardships. (Ac 17:5-9; 1Th 2:14) Therefore, the Macedonian Christians wanted to help them and joyfully gave “beyond their means.”​—2Co 8:3.

relief: Or “a relief ministration.” This is the first recorded instance of Christians sending relief aid to fellow Christians living in another part of the world. The Greek word di·a·ko·niʹa, often rendered “ministry,” is also used in the sense of “relief work” at Ac 12:25 and “relief ministry” at 2Co 8:4. The use of the Greek word di·a·ko·niʹa in the Christian Greek Scriptures shows that Christians have a twofold ministry. One aspect is “the ministry [form of di·a·ko·niʹa] of the reconciliation,” that is, the preaching and teaching work. (2Co 5:18-20; 1Ti 2:3-6) The other aspect involves their ministry in behalf of fellow believers, as mentioned here. Paul stated: “There are different ministries [plural of di·a·ko·niʹa], and yet there is the same Lord.” (1Co 12:4-6, 11) He showed that these different aspects of the Christian ministry all constitute “sacred service.”​—Ro 12:1, 6-8.

my ministry: The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used in the sense of “relief work (or, ministry),” as at Ac 11:29; 12:25; 2Co 8:4; 9:13. The congregations in Macedonia and Achaia had shared in a “relief ministry,” gathering together a contribution for Paul to take to the needy brothers in Judea. (2Co 8:1-4; 9:1, 2, 11-13) Instead of di·a·ko·niʹa, a few ancient manuscripts use the word do·ro·pho·riʹa (bringing of a gift) here. Some suggest that this was the result of a scribe’s attempt to explain what kind of “ministry” Paul was referring to.​—See study note on Ac 11:29.

have a share in the relief ministry: Paul uses the Greek noun di·a·ko·niʹa, here rendered “relief ministry.” The word is often used in the Bible to describe humble services performed out of love for others. It is significant that this Greek noun is used for the twofold ministry in which Christians share, the preaching work and the relief work. (See study note on Ac 11:29.) In this verse, Paul refers specifically to bringing relief to fellow Christians who are struck by hardship. (2Co 9:13; see study note on Ro 15:31.) The Macedonian congregations considered it a privilege to share in this relief work. Both aspects of the Christian ministry constitute “sacred service.”​—Ro 12:1, 6-8.

that although he was rich, he became poor for your sake: To motivate the Corinthians to help those in need, Paul has them contemplate Jesus’ example of self-sacrifice and generosity. Before Jesus came to earth as a man, he was rich in a special sense; he was especially favored and blessed by his Father. (Joh 1:14; Eph 3:8) Yet, he willingly relinquished his favored position. (Joh 1:18; Php 2:5-8) He left his heavenly home to live among imperfect humans who coped daily with poverty, sickness, and death. Additionally, Jesus was born to the wife of a poor carpenter. (See study note on Lu 2:24.) As a man, Jesus led a simple life. (Mt 8:20) Yet, he redeemed the human race. Because of Jesus’ generosity, the Christians in Corinth had become rich in spiritual blessings, including the prospect of a heavenly inheritance. Paul thus urges them to imitate Jesus’ spirit of giving.

a pair of turtledoves or two young pigeons: The Law allowed for women of little means to offer birds instead of a sheep, which would have been far costlier. (Le 12:6, 8) Clearly, Joseph and Mary were poor at this time, which shows that the astrologers came, not when Jesus was a newborn, but when he was older. (Mt 2:9-11) If Joseph and Mary had already received the costly gifts that those men brought, the couple could readily have afforded a sheep for sacrifice when they went to the temple.

an equalizing: In this context, Paul gives instructions regarding a collection for the needy “holy ones” in Jerusalem and Judea. (2Co 8:4; 9:1) He highlights that the Christians in Corinth, who were better off financially, could contribute from their surplus to offset the material need of their brothers in Judea. Such generosity would result in “an equalizing,” or balancing out, of resources. No one was pressured to give more than he could afford.​—2Co 8:12, 13; 9:7; see the study note on 2Co 8:15.

Just as it is written: As a Scriptural basis for the principle of “equalizing,” Paul quotes from Ex 16:18, referring to Jehovah’s loving arrangement of providing manna for the Israelites during their wilderness journey. (2Co 8:14; see Glossary, “Manna.”) An Israelite family head either gathered or supervised the gathering of manna for the entire household. Since the manna melted when the sun got hot, he doubtless quickly gathered the approximate supply needed for the household and measured it afterward. He gathered little or much according to the size of the household; yet, the amount collected always proved to be one omer measure (2.2 L; 2 dry qt) per person. (Ex 16:16-18) Paul alluded to this when encouraging the Christians in Corinth to use their material surplus to offset the material need of their brothers in Judea.​—See study note on 2Co 8:14.

Just as it is written: As a Scriptural basis for the principle of “equalizing,” Paul quotes from Ex 16:18, referring to Jehovah’s loving arrangement of providing manna for the Israelites during their wilderness journey. (2Co 8:14; see Glossary, “Manna.”) An Israelite family head either gathered or supervised the gathering of manna for the entire household. Since the manna melted when the sun got hot, he doubtless quickly gathered the approximate supply needed for the household and measured it afterward. He gathered little or much according to the size of the household; yet, the amount collected always proved to be one omer measure (2.2 L; 2 dry qt) per person. (Ex 16:16-18) Paul alluded to this when encouraging the Christians in Corinth to use their material surplus to offset the material need of their brothers in Judea.​—See study note on 2Co 8:14.

an equalizing: In this context, Paul gives instructions regarding a collection for the needy “holy ones” in Jerusalem and Judea. (2Co 8:4; 9:1) He highlights that the Christians in Corinth, who were better off financially, could contribute from their surplus to offset the material need of their brothers in Judea. Such generosity would result in “an equalizing,” or balancing out, of resources. No one was pressured to give more than he could afford.​—2Co 8:12, 13; 9:7; see the study note on 2Co 8:15.

the brother: Paul refers to this unnamed brother by a Greek word rendered “traveling companion.” (2Co 8:19) This word is used in only one other place in the Christian Greek Scriptures, at Ac 19:29, where it occurs in the plural form. There, Aristarchus is named as one of the traveling companions. Aristarchus became Paul’s close associate. Some scholars thus feel that “the brother” mentioned here might be Aristarchus, but there are also other possibilities, such as Tychicus.​—Ac 20:2-4; 27:2; Col 4:7, 10.

we ‘care for everything honestly’: Paul glorified his ministry by watching closely every feature of his life and conduct. (2Co 6:3) Paul knew that some who associated with the congregation in Corinth criticized and slandered him in order to belittle his authority as an apostle. Paul realized how dangerous such faultfinding could become if money was involved, so he assured the congregation that he was sending Titus and two other trustworthy brothers to handle the contributions. (2Co 8:20, 22) Paul wanted to act honestly not only in the sight of Jehovah but also in the sight of men. Paul here alludes to Pr 3:4 as the Scriptural basis for making such arrangements so that the contributed funds were handled in a way that was above suspicion. He uses wording that according to copies of the Septuagint available today reads: “Provide things honest in the sight of the Lord, and of men [or, people].”​—For the use of the divine name in this verse, see App. C3 introduction; 2Co 8:21.

our brother: To ensure that the contributed funds were handled in a way that was above suspicion, two reputable, duly appointed brothers were assigned to help Titus in completing the collection. (2Co 8:20, 21; 9:5) Paul did not name either of these brothers. (See study note on 2Co 8:18.) So it is not known who this unnamed brother was, though some have suggested Trophimus and Tychicus as possibilities.​—Ac 20:4.

the brother: Paul refers to this unnamed brother by a Greek word rendered “traveling companion.” (2Co 8:19) This word is used in only one other place in the Christian Greek Scriptures, at Ac 19:29, where it occurs in the plural form. There, Aristarchus is named as one of the traveling companions. Aristarchus became Paul’s close associate. Some scholars thus feel that “the brother” mentioned here might be Aristarchus, but there are also other possibilities, such as Tychicus.​—Ac 20:2-4; 27:2; Col 4:7, 10.

apostles of congregations: Paul uses the Greek word for “apostle” (a·poʹsto·los) in its general sense, which can mean “sent one” or “envoy.” (See study note on Joh 13:16.) The brothers he mentions were sent out as representatives of their respective congregations. Similarly, Paul used the Greek word a·poʹsto·los when speaking about Epaphroditus as an “envoy.” (Php 2:25) Such faithful men were not apostles in the sense of being appointed to serve as one of the Twelve, as Matthias was; nor were they apostles in the sense of being chosen by Christ to serve as apostles to the nations, as Paul was.​—See study note on Ac 1:26; see also Ac 9:15; Ro 11:13.

counted along with: Or “reckoned along with,” that is, viewed the same as the other 11 apostles. So when Pentecost arrived, there were 12 apostles to serve as the foundation of spiritual Israel. Matthias would have been one of “the Twelve” who later helped settle the problem concerning the Greek-speaking disciples.​—Ac 6:1, 2.

one who is sent: Or “a messenger (an envoy); an apostle.” The Greek word a·poʹsto·los (derived from the verb a·po·stelʹlo, meaning “to send out”) is rendered “apostle(s)” in 78 of the 80 occurrences in the Christian Greek Scriptures. (At Php 2:25, this Greek word is rendered “envoy.”) The only occurrence of the Greek term in John’s Gospel is in this verse.​—Mt 10:5; Lu 11:49; 14:32; see study notes on Mt 10:2; Mr 3:14 and Glossary, “Apostle.”

kindness of the Christ: Paul was not harsh when writing to the Christians in Corinth about some of their shortcomings. Instead, he appealed to them in a mild, kind, Christlike manner. The Greek word here translated “kindness” literally means “yieldingness,” and it could also be translated “reasonableness.” This quality is an outstanding characteristic of Christ Jesus. When here on earth, Jesus perfectly reflected his Father’s supreme example of reasonableness. (Joh 14:9) Similarly, although the Corinthians needed strong counsel, Paul tried to appeal to them kindly rather than simply issue commands.

some who view us as if we walked in a fleshly manner: It seems that some members of the congregation in Corinth had lost their spiritual viewpoint and held a critical view of Paul and his associates. They may have judged Paul and the others by their appearance, natural abilities, personalities, and so forth, instead of regarding them as spiritual men. The critics failed to recognize that God’s spirit was operating in the congregation and that men like Paul and Apollos accomplished what they did by means of God’s spirit and for His glory.

though we walk in the flesh: In one sense, Paul and his fellow workers, such as Apollos and Cephas (Peter), lived their lives like every other human, subject to the limitations common to imperfect humans. (1Co 1:11, 12; 3:4, 5) However, they did not carry out their Christian warfare according to what [they were] in the flesh, that is, guided by fleshly inclinations, motives, and imperfect human reasoning.

we do not wage warfare: Lit., “we are not doing military service.” As at 2Co 10:3-6, Paul often used military terminology to describe the spiritual warfare that he and his fellow believers needed to wage to protect the congregation from destructive, false reasonings and teachings.​—1Co 9:7; Eph 6:11-18; 2Ti 2:4; see study notes on 2Co 10:4, 5.

overturning strongly entrenched things: The Greek verb here rendered “overturning” is rendered “tear down” at 2Co 10:8; 13:10. In the Septuagint, this Greek verb is used to translate a Hebrew word rendered “demolish.” (Ex 23:24) For “strongly entrenched things,” Paul uses a Greek word (o·khyʹro·ma) that occurs nowhere else in the Christian Greek Scriptures. Although Paul uses the term figuratively, it generally denotes a fortress or a fortified city. The Septuagint uses it at Pr 21:22, and some scholars say that Paul alludes to that verse here. The Septuagint also uses the term in reference to the famed fortified city of Tyre and other fortresses. (Jos 19:29; La 2:5; Mic 5:11; Zec 9:3) So the word picture brought to mind is that of “overturning” or “tearing down” a massive fortress, as when conquering a fortified city.

we are overturning reasonings and every lofty thing: In waging spiritual warfare inside the congregation, Christians need to overturn, or destroy, any wrong reasonings or false teachings. These and other obstacles stand like imposing walls in the way of those who seek to gain accurate knowledge of God. Even within the Christian congregation, “injurious reasonings” might hinder a person from having a relationship with God. (Mr 7:21) Literal swords and spears are useless against such reasonings, so “the weapons of our warfare” include “the sword of the spirit, that is, God’s word.” (2Co 10:4; Eph 6:17) By using this sword, Christians are able to expose false doctrines, harmful practices, and philosophies that reflect human thinking.​—1Co 2:6-8; Eph 6:11-13.

For they say: Paul here introduces a quote that appears to come from some of his critics in Corinth, perhaps the “superfine apostles” or those under their influence. (See study note on 2Co 11:5.) They claim that Paul’s “presence in person is weak and his speech contemptible.” However, in Lystra, the Lycaonian people mistook Paul for Hermes, a mythical Greek god of skillful speech. (See study note on Ac 14:12.) And Paul’s speeches recorded in the book of Acts show his outstanding speaking ability. (Ac 13:15-43; 17:22-34; 26:1-29) So the criticism coming from Paul’s opponents in Corinth may have been as unfounded as it was unkind and disrespectful.

his presence in person: Paul contrasted “his presence [Greek, pa·rou·siʹa] in person” with his being “absent.” (2Co 10:11) He used pa·rou·siʹa here in the sense of being present with the brothers rather than in reference to his approach or arrival. The Greek word is used in a similar sense five other times in the Christian Greek Scriptures. (1Co 16:17; 2Co 7:6, 7; Php 1:26; 2:12) The same Greek word is also used in connection with the invisible presence of Jesus Christ. (Mt 24:3; 1Co 15:23) Although many translations render it “arrival” or “coming” when referring to Jesus’ presence, the rendering “presence” is supported by the way Paul uses the Greek word.​—See study notes on 1Co 15:23; 16:17.

territory: Here the word “territory” is translated from the Greek word ka·nonʹ. The word is derived from the Hebrew word for “a reed” (qa·nehʹ), which served as a rule or a measuring device. (Eze 40:3-8; 41:8; 42:16-19; see Glossary, “Canon [Bible canon].”) At 2Co 10:13, 15, 16, Paul applied the word to the assignment that God measured out. Paul would boast only about what he could accomplish within the boundary of the territory, the sphere of his activity within his God-given assignment.

let him boast in Jehovah: In the Christian Greek Scriptures, the Greek verb rendered “boast” (kau·khaʹo·mai) could also be translated “take pride; rejoice; exult.” It is used in both a negative and a positive sense. Paul says, for example, that we may “rejoice [or, “boast”], based on hope of the glory of God.” (Ro 5:2) To “boast in Jehovah” means to take pride in Jehovah as our God, rejoicing over his good name and reputation.​—Jer 9:23, 24.

Jehovah: In this quote from Jer 9:24, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Paul quotes the same scripture at 1Co 1:31.​—See App. C1 and C2.

but the one whom Jehovah recommends: Paul’s words here are connected with the preceding verse, where he refers to the words of Jer 9:23, 24. There Jeremiah showed that it is not proper for a person to boast about his own wisdom, mightiness, or riches. The only thing a person should boast about is that he “has insight and knowledge of me, . . . declares Jehovah.” Paul here expands on the quote by saying that God approves, or recognizes, not those who are recommending themselves and boasting about themselves (Pr 27:2), but those whom Jehovah “recommends.” Since the divine name occurs in the original Hebrew text of Jer 9:24, it is used both in the preceding verse (2Co 10:17) and here.​—For the use of the divine name in this verse, see App. C3 introduction; 2Co 10:18.

a man: Paul does not name the man who received this supernatural vision, but the context strongly suggests that Paul is referring to himself. In defending his qualifications as an apostle against the attacks of such opposers as the “superfine apostles” (2Co 11:5, 23), Paul cites as evidence the “supernatural visions and revelations of the Lord” that he has received (2Co 12:1). Since the Bible does not speak of any other person who had such an experience, Paul is logically the man here described.

the third heaven: In the Scriptures, “heaven” may refer to the physical heavens or to the spiritual heavens, the place where Jehovah and his angels live. (Ge 11:4; Isa 63:15) However, the word may also refer to a government, whether ruled by man or by God. (Isa 14:12; Da 4:25, 26) Here Paul is apparently describing a revelation of something in the future, a revelation that he received through a vision. (2Co 12:1) At times, the Scriptures repeat things three times to add intensity or strength. (Isa 6:3; Eze 21:27; Re 4:8) It seems, then, that “the third heaven” that Paul saw was the ultimate government, God’s Messianic Kingdom, the heavenly government made up of Jesus Christ and his 144,000 corulers.​—Isa 65:17; 66:22; 2Pe 3:13; Re 14:1-5.

paradise: The Greek word pa·raʹdei·sos occurs three times in the Christian Greek Scriptures. (Lu 23:43, see study note; 2Co 12:4; Re 2:7) Similar words can be found in both Hebrew (par·desʹ at Ne 2:8; Ec 2:5; Ca 4:13) and Persian (pairidaeza). All three words convey the basic idea of a beautiful park or parklike garden. The word “paradise” can mean various things in this context. (See study note on 2Co 12:2.) Paul may have been referring to (1) the literal earthly Paradise that is ahead, (2) the spiritual condition that God’s people will enjoy in the new world, or (3) the conditions in heaven. It was not lawful to speak of such things in Paul’s day because God’s time had not yet come to reveal the details regarding the outworking of God’s purpose.

the third heaven: In the Scriptures, “heaven” may refer to the physical heavens or to the spiritual heavens, the place where Jehovah and his angels live. (Ge 11:4; Isa 63:15) However, the word may also refer to a government, whether ruled by man or by God. (Isa 14:12; Da 4:25, 26) Here Paul is apparently describing a revelation of something in the future, a revelation that he received through a vision. (2Co 12:1) At times, the Scriptures repeat things three times to add intensity or strength. (Isa 6:3; Eze 21:27; Re 4:8) It seems, then, that “the third heaven” that Paul saw was the ultimate government, God’s Messianic Kingdom, the heavenly government made up of Jesus Christ and his 144,000 corulers.​—Isa 65:17; 66:22; 2Pe 3:13; Re 14:1-5.

Paradise: The English word “paradise” comes from the Greek word pa·raʹdei·sos, and similar words can be found in both Hebrew (par·desʹ, at Ne 2:8; Ec 2:5; Ca 4:13) and Persian (pairidaeza). All three words convey the basic idea of a beautiful park or parklike garden. The translators of the Septuagint used the Greek term pa·raʹdei·sos to render the Hebrew word for “garden” (gan) in the expression “garden in Eden” at Ge 2:8. Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{17, 18, 22} in App. C) render Lu 23:43: “You will be with me in the garden of Eden.” This promise made to the criminal hanging next to Jesus was not the promise to be in “the paradise of God” mentioned at Re 2:7, since that promise was made to “the one who conquers,” that is, Christ’s corulers in the heavenly Kingdom. (Lu 22:28-30) This criminal was not a conqueror of the world with Jesus Christ; nor had he been “born from water and spirit.” (Joh 3:5; 16:33) He will evidently be one of “the unrighteous” who are resurrected as earthly subjects of the Kingdom when Christ rules over the Paradise earth for a thousand years.​—Ac 24:15; Re 20:4, 6.

a man: Paul does not name the man who received this supernatural vision, but the context strongly suggests that Paul is referring to himself. In defending his qualifications as an apostle against the attacks of such opposers as the “superfine apostles” (2Co 11:5, 23), Paul cites as evidence the “supernatural visions and revelations of the Lord” that he has received (2Co 12:1). Since the Bible does not speak of any other person who had such an experience, Paul is logically the man here described.

such a man: Or possibly, “such a thing,” that is, such an experience.​—See study note on 2Co 12:2.

a man: Paul does not name the man who received this supernatural vision, but the context strongly suggests that Paul is referring to himself. In defending his qualifications as an apostle against the attacks of such opposers as the “superfine apostles” (2Co 11:5, 23), Paul cites as evidence the “supernatural visions and revelations of the Lord” that he has received (2Co 12:1). Since the Bible does not speak of any other person who had such an experience, Paul is logically the man here described.

superfine apostles: Paul here uses an expression that may also be rendered “super-apostles” or “superlative apostles.” He uses this somewhat sarcastic designation to describe those arrogant men who apparently saw themselves as superior to the apostles whom Jesus himself had appointed. Paul calls them “false apostles” because they were actually ministers of Satan. (2Co 11:13-15) They taught their own version of the good news about Christ. (2Co 11:3, 4) They also belittled and slandered Paul, challenging his God-given authority as an apostle.

extraordinary: Paul uses the Greek word hy·per·bo·leʹ to describe the “extraordinary,” or surpassing, character of the revelations he received. (See study note on 2Co 12:2.) This Greek word occurs eight times in the Christian Greek Scriptures, all of them in the writings of Paul. It is translated in various ways, according to context. For example, at 2Co 4:7, the word describes “power beyond what is normal,” and at 2Co 1:8, the “extreme pressure” that weighed on Paul and his companions.​—See Glossary, “Hyperbole.”

a thorn in the flesh: Paul here uses a metaphor to describe an ongoing affliction. A thorn embedded in the body would be a source of persistent pain. (The Greek word rendered “thorn” means “anything pointed,” such as a pointed stake, a splinter, or a thorn.) Paul does not specify whether the pain represented by this thorn was physical or emotional in nature. Some statements in Paul’s writings raise the possibility that Paul suffered from problems with his eyesight, something that would have made it difficult for him to travel, to write letters, and to carry out his ministry. (Ga 4:15; 6:11; see also Ac 23:1-5.) In this context, Paul was discussing the persistent attacks of his arrogant opposers, so he might be referring to the stress and anxiety those false teachers caused him. (See study note on 2Co 11:5.) Whatever the source of his pain, Paul calls it an angel of Satan, suggesting that Satan seeks to use any affliction, whether physical or emotional, to discourage a servant of God. Paul maintains a positive view of this trial, considering the “thorn” as a way to help him keep from becoming overly exalted, that is, a way to help him remain humble so that he can please God.​—Mt 23:12.

slapping: Or “beating.” The Greek verb Paul uses here may refer to being literally struck with the hand, knuckles, or fist. It is used that way at Mt 26:67, where Roman soldiers are said to have struck Jesus “with their fists.” At 1Co 4:11, the word is used in a more general sense, expressing the idea of treating roughly.

the Lord: Paul here uses the Greek expression ton Kyʹri·on (the Lord), which in some instances is used to refer to Jehovah and in others, to Jesus. In this case, it is logical to conclude that Paul speaks of making three heartfelt requests to the Lord Jehovah, the “Hearer of prayer.” (Ps 65:2) He is the One to whom all prayers are properly addressed. (Ps 145:18; Php 4:6) In answering Paul, Jehovah referred to the “undeserved kindness” along with the “power” that Jehovah generously gives to his servants. (2Co 12:9; Isa 40:26; Lu 24:49) Some have pointed out that in verse 9, Paul also speaks of “the power of the Christ.” However, Paul’s use of that phrase does not mean that he addressed his three requests to Christ. Jesus has power, but it comes to him from the Source of all godly power, Jehovah.​—Lu 5:17.

unreasonable: See study note on 2Co 11:1.

in a little unreasonableness: Paul understood that his boasting might make him seem to be unreasonable. (2Co 11:16) But he felt compelled to make a defense of his apostleship throughout the latter part of 2 Corinthians. (In fact, in 2Co 11 and 12, Paul used the Greek words aʹphron and a·phro·syʹne, rendered “unreasonable [person],” “unreasonably,” and “unreasonableness” eight times: 2Co 11:1, 16, 17, 19, 21; 12:6, 11.) The “superfine apostles” were causing much harm to the congregation by undermining respect for Paul and his teaching. Such false teachers had compelled him to boast in order to emphasize his God-given authority. (2Co 10:10; 11:5, 16; see study note on 2Co 11:5.) Under these circumstances, his boasting was by no means unreasonable.

wonders: Or “portents.”​—See study note on Ac 2:19.

wonders: Or “portents.” In the Christian Greek Scriptures, the Greek word teʹras is consistently used in combination with se·meiʹon (“sign”), both terms being used in the plural form. (Mt 24:24; Joh 4:48; Ac 7:36; 14:3; 15:12; 2Co 12:12) Basically, teʹras refers to anything that causes awe or wonderment. When the term clearly refers to something portending what will happen in the future, the alternate rendering “portent” is used in a study note.

the third time: Paul here cites, not three actual visits to Corinth, but three occasions on which he was ready to visit. He was willing to visit but needed the right circumstances. His first visit took place when he founded the congregation at Corinth and stayed for a year and a half. (Ac 18:9-11) In the second instance, Paul intended to visit them but that visit never happened. (2Co 1:15, 16, 23) Evidence suggests that there was little time between the writing of the two inspired letters to the Corinthians, not enough for such a visit to have taken place. Also, only one visit is mentioned in the book of Acts. (Ac 18:1) However, the third intended visit, which Paul mentions here and at 2Co 13:1, 2, did happen; Paul visited Corinth about 56 C.E., writing the book of Romans from there.​—Ac 20:2, 3; Ro 16:1, 23; 1Co 1:14.

spent for you: Or “spent for your souls.” Here “you” is rendered from the Greek “the souls of you [plural].” In this context, the Greek word psy·kheʹ, traditionally rendered “soul,” refers to the people, so the expression is rendered by the pronoun “you.”​—See Glossary, “Soul.”

whispering: Or “gossip.” The Greek word conveys the idea of secret gossip, spreading negative information or rumors in a confidential or secretive manner. This is the only occurrence of the Greek word in the Christian Greek Scriptures, but a related word, rendered “whisperers,” occurs in a list of bad practices found at Ro 1:29 (see study note). Also, the corresponding Greek verb for “to whisper” is used negatively in the Septuagint at 2Sa 12:19 and Ps 41:7 (40:8, LXX).

whisperers: Or “gossipers.” The Greek word apparently denotes one who habitually engages in harmful gossip, perhaps spreading malicious rumors.​—See study note on 2Co 12:20.

uncleanness: Of the three terms listed in this verse (“uncleanness,” “sexual immorality,” and “brazen conduct”), “uncleanness” (Greek, a·ka·thar·siʹa) is the broadest. Literally, the word refers to something unclean, or filthy. (Mt 23:27) In its figurative meaning, it embraces impurity of any kind​—in sexual matters, in speech, in action, or in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) “Uncleanness” can refer to different types of wrongdoing and may vary in degree of seriousness. (Eph 4:19) It stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean,” and study note on Ga 5:19.

sexual immorality: The Greek word por·neiʹa is a general term for all sexual intercourse that is unlawful according to the Bible, including adultery, sexual relations between unmarried individuals, homosexual acts, and other sexual sins.​—See Glossary and study note on Ga 5:19.

brazen conduct: Or “shameless conduct.” The Greek word a·selʹgei·a denotes conduct that is a serious violation of God’s laws and that reflects a brazen or boldly contemptuous attitude.​—See Glossary and study note on Ga 5:19.

brazen conduct: Or “shameless conduct; wantonness.” As used in the Bible, the Greek word a·selʹgei·a denotes conduct that constitutes a serious violation of God’s laws and that stems from a brazen, disrespectful, or boldly contemptuous attitude. This term appears ten times in the Christian Greek Scriptures. (Mr 7:22; Ro 13:13; 2Co 12:21; Ga 5:19; Eph 4:19; 1Pe 4:3; 2Pe 2:2, 7, 18; Jude 4) One lexicon defines the word as “debauchery, licentiousness, lewdness, i.e., [to] be unrestrained in moral attitudes and behaviors.” Jewish historian Josephus used this Greek term when describing that pagan Queen Jezebel erected a shrine to Baal in Jerusalem. This act was an outrage, one that brazenly flouted public opinion and decency.​—Jewish Antiquities, Book 8, chap. 13, par. 1 (Loeb 8.318); see Glossary.

sexual immorality: The Bible uses the Greek word por·neiʹa as a general term to refer to all sexual activity that is unlawful according to God’s standards. One lexicon defines por·neiʹa as “prostitution, unchastity, fornication” and adds that this word is used when speaking “of every kind of unlawful sexual intercourse.” Such unlawful activity would include not only prostitution, adultery, and sexual relations between unmarried individuals but also homosexual acts and bestiality, all of which are condemned in the Scriptures. (Le 18:6, 22, 23; 20:15, 16; 1Co 6:9; see Glossary.) Jesus showed that sexual immorality is wicked by classing it with murder, thievery, and blasphemy.​—Mt 15:19, 20; Mr 7:21-23.

uncleanness: Or “filthiness; depravity; lewdness.” Of the first three “works of the flesh” mentioned in this verse, “uncleanness” (Greek, a·ka·thar·siʹa) is the broadest in meaning. This word appears ten times in the Christian Greek Scriptures. Literally, the word refers to something physically unclean or filthy. (Mt 23:27) The figurative meaning encompasses impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships, such as the worship of false gods. (Ro 1:24; 6:19; 2Co 6:17; 12:21; Eph 4:19; 5:3; Col 3:5; 1Th 2:3; 4:7) “Uncleanness” can therefore refer to various types of wrongdoing of varying degrees of seriousness. (See study note on Eph 4:19.) It stresses the morally repugnant nature of the wrong conduct or condition.​—See Glossary, “Unclean.”

the third time: Paul here cites, not three actual visits to Corinth, but three occasions on which he was ready to visit. He was willing to visit but needed the right circumstances. His first visit took place when he founded the congregation at Corinth and stayed for a year and a half. (Ac 18:9-11) In the second instance, Paul intended to visit them but that visit never happened. (2Co 1:15, 16, 23) Evidence suggests that there was little time between the writing of the two inspired letters to the Corinthians, not enough for such a visit to have taken place. Also, only one visit is mentioned in the book of Acts. (Ac 18:1) However, the third intended visit, which Paul mentions here and at 2Co 13:1, 2, did happen; Paul visited Corinth about 56 C.E., writing the book of Romans from there.​—Ac 20:2, 3; Ro 16:1, 23; 1Co 1:14.

the third time: See study note on 2Co 12:14.

On the testimony of two or three witnesses: Under the Mosaic Law, the rule governing evidence in a case was that “on the testimony” (lit., “at the mouth”) of two witnesses, or even three, a matter was established before the judges. (De 17:6; 19:15) Jesus agreed with that standard. (Mt 18:16; Joh 8:17, 18) The word “mouth” was used as a figure of speech (a metonymy) for what the witnesses said, or their testimony. When discussing his visits to Corinth, Paul quoted De 19:15 and indicated that this principle was followed in the Christian congregation.​—1Ti 5:19.

was executed on the stake: Or “was fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

executed on a stake: Or “to be fastened on a stake (pole).” This is the first of over 40 occurrences of the Greek verb stau·roʹo in the Christian Greek Scriptures. This is the verb for the Greek noun stau·rosʹ, rendered “torture stake.” (See study notes on Mt 10:38; 16:24; 27:32 and Glossary, “Stake”; “Torture stake.”) The verb form is used in the Septuagint at Es 7:9, where the order was given to hang Haman on a stake that was over 20 m (65 ft) tall. In classical Greek, it meant “to fence with pales, to form a stockade, or palisade.”

Keep testing: Some in Corinth had been challenging Paul, seeking proof that he really represented Christ. (2Co 13:3) Paul points out that they needed to “keep testing” themselves. One lexicon states that the word Paul here uses for “testing” means “to endeavor to discover the nature or character of someth[ing].” They could discover the nature of their own spiritual standing by comparing their daily conduct, attitudes, and decisions with the sacred truths they were taught. Doing such testing would help them to keep proving that they were true Christians. For “proving,” Paul uses a word that could refer to testing whether something is genuine, as one might test metals.

in the faith: As Paul uses it here, the expression “the faith” refers to the body of Christian teachings and beliefs. (Ac 6:7; Ga 6:10; Eph 4:5; Jude 3) It is synonymous with “the truth,” as used at Ga 5:7, 2Pe 2:2, and 2Jo 1. Paul here stresses that it is not enough to know the truths and principles that Jesus taught; a Christian needs to be “in the faith,” that is, to live by those truths.​—2Co 12:20, 21.

being readjusted: Or “brought into proper alignment.” The Greek term ka·tarʹti·sis, rendered “being readjusted,” appears only here in the Christian Greek Scriptures. This and related terms are used to describe the restoring of something to a proper condition. For instance, at Mt 4:21, the verb ka·tar·tiʹzo is used to describe “mending” nets. At Ga 6:1, the same verb is used of the need to readjust spiritually a fellow believer who has taken a false step. The related noun ka·tar·ti·smosʹ, rendered “readjustment” at Eph 4:12, was a term sometimes used in medical texts to describe the setting of a bone, a limb, or a joint.

continue . . . to be readjusted: See study note on 2Co 13:9.

being readjusted: Or “brought into proper alignment.” The Greek term ka·tarʹti·sis, rendered “being readjusted,” appears only here in the Christian Greek Scriptures. This and related terms are used to describe the restoring of something to a proper condition. For instance, at Mt 4:21, the verb ka·tar·tiʹzo is used to describe “mending” nets. At Ga 6:1, the same verb is used of the need to readjust spiritually a fellow believer who has taken a false step. The related noun ka·tar·ti·smosʹ, rendered “readjustment” at Eph 4:12, was a term sometimes used in medical texts to describe the setting of a bone, a limb, or a joint.

with a holy kiss: See study note on Ro 16:16.

with a holy kiss: In four of his letters (here and at 1Co 16:20; 2Co 13:12; 1Th 5:26), Paul encourages his fellow Christians to greet one another “with a holy kiss.” The apostle Peter used a similar expression: “Greet one another with a kiss of love.” (1Pe 5:14) In Bible times, people would give a kiss as a token of affection, respect, or peace. It was also common to kiss when greeting someone or saying goodbye. (Ru 1:14; Lu 7:45) This practice was customary between male and female relatives (Ge 29:11; 31:28), between male relatives, and between close friends (Ge 27:26, 27; 45:15; Ex 18:7; 1Sa 20:41, 42; 2Sa 14:33; 19:39; see study note on Ac 20:37). Among Christians, such expressions of affection reflected the brotherhood and spiritual oneness of those united by true worship. They were not given as a mere formalism or ritual nor with any romantic or erotic overtones.​—Joh 13:34, 35.