2 Corinthians
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2 Corinthians
Paul is the author of this letter (1:1; 10:1). It is the apostle's most personal and pastoral letter. While it is a different kind of letter than Romans or even 1 Corinthians, it is characterized by his style. It contains more autobiographical material than any of his other writings.
The letter is difficult to date, for we do not know the amount of time that separated 1 and 2 Corinthians. It has been variously dated between a.d.. 55 and 57.
Destination and Situation. See 1 Corinthians.
Purpose and Theology. The primary purpose of 2 Corinthians was to prepare the church at Corinth for another visit from Paul. The letter was penned at a difficult time between Paul and the Corinthians. Paul communicated his thankful relief that the crisis at Corinth had somewhat subsided. Moreover, Paul wrote to them concerning the collection that he wanted to gather for the church at Jerusalem.
Paul exercised extraordinary vigor in declaring his role and authority as an apostle. His opponents, the so-called "super apostles" (see 2 Cor. 10-13), had challenged Paul's apostolic status and leadership. In return Paul authenticated his apostolic calling and ministry.
The self-portrait of Paul is one of the most fascinating features of this letter. Second Corinthians gives invaluable autobiographical information. Dominant motifs include Paul's gratitude to God and Christ (1:3; 5:14) and his ministry as a continuing triumph in Christ (2:14). Paul shared the risen life of Christ (4:10-11). Simultaneously he gloried in infirmities and was content with weaknesses, persecutions, and calamities for the sake of Christ (12:9). His ministry was characterized by integrity and suffering (1:8-12; 6:3-10; 11:23-29), marks of a true apostle. His message as an ambassador of Christ focused on the message of reconciliation (5:11-21) and Jesus Christ as Lord (4:5).
Paul's collection for the church at Jerusalem had an important role in his missionary efforts. He devoted two chapters to this matter (chaps. 8-9). They provide some of the most helpful teaching on Christian stewardship found in the New Testament.
Events between 1 and 2 Corinthians. The reconstruction of these events is helpful for understanding the issues addressed in the letter. However, there is no universal agreement on these matters.
1. The Corinthians probably rectified most of the practical abuses Paul addressed in 1 Corinthians.
2. However, because of the arrival of the intruders (Paul's opponents), conditions at the church had deteriorated, thus calling for Paul's painful visit (see 2:1; 12:14; 13:1-2).
3. Titus was sent from Ephesus to Corinth with the severe letter in which Paul called for the discipline of the wrongdoer (2:3-9; 7:8-12). Paul instructed Titus to organize the collection for Jerusalem (8:6). Titus was to meet Paul in Troas or in Macedonia (2:12-13; 7:5-6).
4. Paul left Ephesus, then suffered his affliction in Asia (1:8-11), and then crossed to Macedonia to organize the collection in the churches there (2:13; 8:1-4).
5. Titus arrived in Macedonia with the report of the Corinthians' response to the severe letter (7:5-16).
6. On returning to Macedonia and hearing of new problems at Corinth, the apostle wrote 2 Corinthians.
7. Paul spent several months at Corinth (Acts 20:2-3), at which time he authored Romans.
Unity of the Letter. Some have suggested that chapters 10-13 were the severe letter, written prior to chapters 1-9; but strong evidence for this hypothesis is lacking. Most likely the severe letter has not survived. The letter, as we now have it, forms a coherent whole as the structure and outline indicate. The history of the church has been nearly unanimous in affirming the letter's unity. No existing Greek manuscripts present the letter in any other form.
- Introduction (1:1-2)
- Apostolic Experience (1:3-11)
- Apostolic Explanation (1:12-2:11)
- Apostolic Ministry (2:12-7:16)
- Apostolic Fellowship (8:1-9:15)
- Apostleship Defended (10:1-13:14)
Introduction (1:1-2)
The letter begins with a standard greeting. The identification of Paul as an apostle, one specially commissioned by Christ, is significant for Paul's defense of his calling and ministry.
Apostolic Experience (1:3-11)
Paul knew what it meant to suffer, but it was in suffering that Paul experienced God's comfort. Paul uniquely described the value of an experience of suffering before relating the experience from which the value came. Paul praised God as the source of all comfort, the comfort he wished to pass along to the Corinthians. The apostle thought he might not survive the difficult experience. God's intervention seemed like a resurrection in his life. This reinforced Paul's conviction that God's resources alone, not human effort, can provide comfort and refuge.
Apostolic Explanation (1:12-2:11)
Paul's opponents suggested that Paul really had no desire to visit them. Paul's first explanation was an appeal to his clear conscience before God. He claimed he was not ambivalent about his intentions; he truly wanted to visit them. Paul's purpose was for vindication, not accusation. This meant he desired their joy, not their pain. Thus the apostle called for redemption, not retaliation.
Apostolic Ministry (2:12-7:16)
Triumph of Ministry (2:12-17). At this key transitional point in the letter, Paul began to explain the nature of apostolic ministry. He began to recount his journey from Ephesus to Philippi, when he sought news of the Corinthians' response to the severe letter. At this key transitional point in the letter, Paul explained the nature of apostolic ministry. This was followed by further explanation of his ministry and motives.
The apostolic ministry follows the ministry of Jesus, in that it includes both suffering and glory. Even in suffering there is triumph in Christ. Paul borrowed a picture from the Roman army. The perfumes of a Roman triumph were joy to the triumphant victors and death for the defeated prisoners. Similarly, Jesus' triumph is a sweet aroma of triumph for believers, but it is a symbol of death for unbelievers.
Authentic Ministry (3:1-18). Paul noted that the true minister does not need human endorsement because changed lives are the authentic endorsement of genuine ministry. Paul could not validate his own ministry. The certainty of a valid ministry is only from Christ.
Paul's boast was not in himself but in the new covenant in the Spirit, which unlike the old covenant is not fading away. Paul followed the Jewish interpretation of Exodus 34:29-35, which taught that Moses put a veil over his face so the people would not see the glory fade. The new covenant does not veil the presence of God; it is permanent, and through the Spirit of God it reveals God. The old covenant of the letter was a ministry of death. The new covenant gives life. The old covenant was external, engraved on stones. The new covenant was internal, engraved on human hearts.
Transparent Ministry (4:1-5:10). There was no deceit in Paul's ministry, for the ministry was received, not achieved. Paul's message was not about himself but about Jesus, who is the Light. The apostolic ministry is a manifestation of light. Paul himself was only a weak container that held the priceless pot: the message that "Jesus Christ is Lord." The only power in the gospel is God's power. The contrast between weakness and power was typified by the apostle's ministry, modeled on the sufferings of Jesus that flowed to others.
Yet the ministry was a continuation of renewal. Even in the midst of suffering, Paul exemplified courage. This was possible because he looked beyond the decay of the outer person to the renewal of the new person. Paul's life was one of faith, focusing on unseen realities. Because the future includes Christ's judgment, Paul exerted great effort to please Christ in all things.
Service of the Ministry (5:11-6:13). Now the apostle claimed that the motivation for service is the love of Christ. No one should live for himself or herself but for Christ. Paul's job, like ours, was to proclaim the reconciliation accomplished by Christ. We who are the recipients of divine reconciliation have the privilege, like Paul, to be heralds to minister God's message throughout the world. Reconciliation is the removal of human enmity toward God. This was accomplished by Christ, who "had no sin" but was made to "be sin for us, so that in him we might become the righteousness of God."
Following this train of thought, Paul stated that from his side he was reconciled to the Corinthians. Paul had nothing against the Corinthians. If there was any blockage in the relationship with him, it must have been on their side.
Separation of the Minister (6:14-7:1). Paul seemed to suspect the block in the relationship was brought about by the Corinthians' love of the world. Paul pointed out that the light cannot be a part of the darkness. Christians must not be bound to unbelievers in a way that will affect their moral purity.
Concluding Explanation (7:2-16). This section of the letter concludes with one more appeal to the Corinthians and another explanation of his ministry and motives. Paul was not criticizing them but appealing to them in love. Thus he asked them to "make room for us in your hearts."
Apostolic Fellowship (8:1-9:15)
In the context of restored relationships Paul turned to the topic of the collection for the church in Jerusalem. These two chapters deal exclusively with the subject of the church's need for renewed stewardship. In 1 Corinthians 16:1-4 Paul had appealed for help in the Jerusalem relief fund. Jerusalem had been impoverished through the famines in Judea in the 40s. The collection was both an act of charity as well as a symbol of unity between the Gentiles and Jews in the church (see Acts 11:27-30; Gal. 2:10). The Corinthians had promised to give and had failed to participate. Paul now appealed for the Corinthians to complete what they said they would do.
Paul taught that believers should give sacrificially and spontaneously, with spiritual motives. Paul taught that they should give freely, for God values the eagerness to give, not necessarily the amount of the gift.
Paul explained that Titus and two men from the Macedonian churches would handle the money. Paul would have nothing to do with money himself. The handling and administration of the money is as important as the giving of the money. It is important for the church and the world to see the honesty with which the church handles its finances.
Paul then reminded them of the extent of God's giving for them. Out of appreciation for God's gift, believers should give joyfully.
Apostleship Defended (10:1-13:14)
Accusations against Paul (10:1-11). There is not only a subject change at this point but an abrupt change in tone. Paul's apostleship had been attacked. Here he vigorously defended it.
Paul was accused of being two-faced and worldly. Paul's opponents claimed to have a closer relationship with Christ than Paul had. These accusers said Paul's presence was contemptible.
God's Commendation (10:12-18). Paul would not enter the game of comparing himself with these other ministers. He noted that God had used him, not the interlopers, to plant the Corinthian church. Whatever ministry his opponents might have had was dependent on his work. Paul's concern was not with the commendation of others. In the end only God's commendation counts.
Credentials (11:1-33). The Corinthian rebellion was serious enough to force Paul into the corner of self-defense.
The apostle was shocked at how quickly they had turned away from apostolic teaching. Paul's pastoral concern was evidenced by his godly jealousy for the church.
Paul proclaimed the gospel in Corinth without payment, although he had the right to receive their support. He refused payment to avoid suspicion concerning his motives. The critics judged Paul for refusing payment, for they quickly received it. Paul was surprised that the Corinthians could not see through the hypocrisy of the opponents.
The irony is that his tenderness and pastoral concern was used against him as a supposed weakness. They claimed Paul was a false apostle and knew it; thus he did not receive their money. Paul turned the argument around and suggested the true sign of an apostle was a form of weakness, for true apostles suffer. Paul then chronicled his experiences of suffering. This was repulsive to Paul, so he related one particular experience of weakness. Yet that weakness was indeed his glory.
Ecstasy and Agony (12:1-10). The opponents' criticisms forced Paul to say what he did in this chapter. They claimed true apostles had special revelations. Paul knew this boasting was senseless, but he related a time around a.d.. 42 when he experienced the inside of heaven. Paul disliked sharing this account, for he knew that God's strength is more easily seen in the apostle's weakness. In fact, God allowed Satan to afflict Paul to keep him humble and to demonstrate the power of God in his life. If vulnerability revealed God's power, Paul gladly accepted the weakness.
Concern (12:11-21). Paul found this all distasteful. His ministry was not validated by special experiences but by his concern for the church. Paul planned to come to them again. He would again refuse their money. Paul's ministry was characterized by constant concern for people and a consistency in actions and motives.
Conclusion (13:1-14). Paul claimed he would without fail make another trip to visit them. He warned them at this time that he would have to deal with their sin. He would do so firmly with the power of God. He admonished them to examine their faith and to restore fellowship with him and with one another. The letter concludes without the usual greetings but with a beautiful benediction. The benediction is Trinitarian in form and has played an important role in the worship of God's people through the centuries.
Theological Significance. In this letter we learn of the importance of restoring relationships in ministry. An important lesson on dealing with opponents and appealing to God for confirmation of one's ministry is contained herein. The most important aspect of this letter is Paul's inspired insights regarding the nature of ministry. Ministry involves suffering, joy, comfort, and hard work. Primarily ministry is the power of God working in and through us to accomplish God's purposes.
We learn of the importance of sacrificial and spontaneous giving. These important principles regarding Christian stewardship need to be expounded in every congregation. Believers are to follow Christ in giving freely with joy and love.
Finally, we learn of the significance of Christ's reconciling work in restoring our broken relationship with God. Because of what He has done for us, we are a new creation, participants in the new covenant, and His ambassadors to proclaim the message of reconciliation. Because we have been reconciled to God, we should be reconciled to other believers. The importance of the unity of the church cannot be neglected.
Questions for Reflection
- What is the spiritual value of times of suffering in our lives?
- What are the primary characteristics of an authentic ministry?
- What does it mean to be reconciled to God?
- What principles concerning Christian stewardship can be applied to our own situations?
- How is God's power revealed in our weakness?
Sources for Additional Study
Bruce, F. F. 1 and 2 Corinthians. New Century Bible. London: Oliphants, 1971.
Harris, Murray J. "2 Corinthians." Expositor's Bible Commentary. Vol. 10. Grand Rapids: Zondervan, 1976.
Hughes, Philip E. Paul's Second Epistle to the Corinthians. New International Commentary. Grand Rapids: Eerdmans, 1962.
Robertson, A. T. The Glory of the Ministry. New York: Revell, 1911.