second corinthians

Background

Authorship.   This is the most autobiographical of all Paul’s letters. His hand and heart are unmistakable.

Date of composition.   Fall 56. For details see 1 Corinthians.

Destination.   See 1 Corinthians.

Situation of the readers.   See 1 Corinthians.

Purpose.   Paul’s immediate purpose was to follow up on the most recent events involving himself and the Corinthian saints: Titus’s recent visit in Corinth and subsequent reunion with Paul in Macedonia. He had been sent by Paul to bear a letter and oral message concerning the problem of a sinning church member, and the demand that the church take disciplinary measures. While waiting for word from and reunion with Titus, Paul had been very doubtful about the outcome—whether the Corinthians would be responsive to God. The reunion with Titus could not have been more satisfying. To Paul this validated his New Covenant gospel, which he elaborated (2:14—7:4) in the midst of that explanation (2:1–13; 7:5–16).

Second, Paul was preparing the way for that next, imminent visit, and especially his cherished goal of the gift for the Judean churches, the focus of the message at the heart of the book, chapters 8–9. As he would soon be in Corinth, certainly accompanied by Macedonian believers (9:4), he was eager that they should have their gift prepared, and that neither he nor they should be embarrassed by their failure.

Third, he used the occasion of defense of his change of travel plans to articulate the nature, and especially the power, of New Covenant ministry. Closely related to that was his contest with the self-proclaimed ‘super apostles,’ whom he called false. As he was faithful to New Covenant ministry and was a genuine Christ-called apostle, he wielded irresistible spiritual power, which he threatened—not idly—to exercise against any intractable opponents or rebellious churchmen.

Argument

Paul’s introductory paragraph on affliction and comfort (1:3–7) sets the tone for the entire epistle, as New Covenant ministry inevitably involves suffering affliction and ministering comfort. His immediate reference is to some particular trouble endured in or near Ephesus (1:8–11).

As he launches into the body of the letter, key words fill his sentences, such as “boast,” “conscience,” “flesh,” as well as the protest of guilelessness (1:12–14). Thus he asserts the sincerity of his original stated intention to come first to Corinth before proceeding on to Macedonia (1:15–17), claiming association with God’s unswerving reliability (1:18–22), in defense of his change of plans. For even in the change his reasons were entirely altruistic. His two-fold design was first negatively to spare both the church and himself the sorrow that would necessarily result from his duty-bound sternness, preferring to perform that ‘dirty work’ at a distance (1:23—2:4), and by his absence to test and prove the church’s obedience to him (2:5–11).

His reference to the rendezvous with Titus (2:12–13) provides not only the transition into the main point which follows, but together with its resumption in 7:5 frames that major treatise on New Covenant ministry, and sets it in a known and relevant ‘real life’ context. He breaks off that account at a point of apparent defeat, which is the first side of his thesis; the other being well illustrated by the conclusion of the Titus story, that though there may be the appearance of defeat, the reality in New Covenant ministry is unqualified victory. From this point (continuing through chapter 7) Paul discusses ‘New Covenant ministry,’ especially in the radical paradox of its victory (spiritual, inner man) despite apparent defeat (external, material, outer man).

The basis of his confidence of victory was his participation in the glorious triumph of Christ. The illustration of the victory parade well captures the divided response to his ministry; as also that of the peddler contrasts him in his sincerity with the false apostles seen later (2:14–17). What evidence did Paul have to support his claim to such authoritative ministry? The readers themselves were the best, most indisputable proof (3:1–3). Paul then identifies the reason he could expect to hold such a superior ministry: he was operating on the basis of the New Covenant of Jeremiah 31 (3:4–6). The suggestion is strong that his opponents were Judaizers (cf. 11:22), attempting to enforce the Mosaic Covenant.

He then goes on to support his implication that the Mosaic Covenant could not ‘hold a candle’ to the New Covenant by which he operated. Great as the old glory was, its relation to condemnation makes it inferior to the covenant of righteousness (3:7–11). That Old Covenant is producing spiritual hardness, whereas the New is producing spiritual transformation (3:12–18).

Because it is so spectacularly enlightening, Paul explains that nothing could discourage him from pursuing this ministry (4:1–6). In a sense he is privileged to incarnate the message, bearing simultaneously both the death and resurrected life of Christ in his body (4:7–11), so that through his mortal life others may also enter into eternal life (4:12–15).

So Paul teaches by his example not to be deceived by appearances, but to dwell on the unseen, inner man, which by direct contrast to the outer, is dynamically new (4:16–18). Its ultimate hope is to inhabit a corresponding new creation body (5:1–4), in the company of the Lord himself (5:5–8). These hopes led Paul to seek to live so as to be pleasing to the Lord in the coming judgment (5:9–10).

Perhaps the subject of judgment was Paul’s device for turning to the subject of gospel proclamation. The methods of the New Covenant minister are as pristine as his message (5:11–13). The theology of his gospel is the vicarious atoning sacrifice of Christ (5:14–15) by which sinners are metamorphosed and made New Creation (5:16–17). He has no merit of his own, but was himself first reconciled, before being commissioned (5:18–19). It is then as God’s co-worker that he issues the urgent proclamation of reconciliation (5:20—6:2). The next section shows the earnestness with which he is motivated, allowing nothing to deter him from faithfulness in the pursuit of his ministry (6:3–10).

Having now fully declared the New Covenant ministry, Paul expects and urges his readers to join him in equally open and complete commitment to New Covenant ministry and its characteristics (6:11–13), including avoidance of inappropriate partnerships with unbelievers (6:14—7:1). Thus with love and confidence and joy he reiterates his appeal for reception (7:2–4).

Paul’s reintroduction of Titus perfectly illustrates his point: affliction did in fact give way to comfort (7:5–7), as Paul’s ‘sorrowful’ letter had accomplished its desired effect (7:8–12). His confidence in New Covenant ministry was vindicated (7:13–16).

Paul had now completed his discussion related to the past, and turned his attention to the immediate future. He would shortly arrive in Corinth, and one of his primary purposes would be the acceptance of their offering for the relief of the Judean believers. Titus must have reported that the gift was not yet ready (8:6). Therefore Paul, having cleared up the unfinished business of his altered itinerary (1–7), set upon his next purpose in writing this letter; namely, to promote the successful completion of the gift (8–9).

The mention of the Macedonians (8:1–5), balanced by reference to Christ (8:9), serves to encourage the Corinthians to follow their examples in generosity, which Paul fully expects to result (8:6–8). He then establishes the criterion for what constitutes an acceptable gift (8:10–12), and explains the rationale of equality behind such giving (8:13–15). In his commendation of the committee sent to administer the gift, Paul seeks to build them up so that the Corinthians will fully trust them to be irreproachable with the gift (8:16–24). Since he and others have done their part, he gives practical instructions for the preparation of the gift (9:1–5). Finally, he speaks of the benefits that would accrue through such giving, first to the givers themselves (9:6–11), then to the recipients (9:12), and to the cause of Christ, the church at large (9:13–15).

In the final major division of his letter Paul seeks by contrasting his New Covenant ministry to the self-serving ‘ministry’ of the false apostles to move the Corinthians to accede to his written teaching and exhortations in his absence so that when he would arrive he would not need to display—in sternness—the full extent of his apostolic authority. He states simply his expectation of their complete obedience upon his arrival, first in a gentle appeal, then with a stern threat (10:1–6).

Most of what remains is Paul’s support for his claim to such power (10:7—12:13).  Some—probably especially the false apostles—must have scoffed that he had no such power. His reply was that his reluctance to manifest it in the past was out of mercy, and that he preferred to ‘flex his muscles’ only in his letters, so that he might not need to make such a show in person (10:7–11).

His claim was not to unlimited authority. On the other hand his claim to authority over the Corinthians was certainly not without support, considering his unique place in the spread of the gospel into Achaia (10:12–18).

Paul stood apart from the false apostles also in his godly desire for the Corinthians, whereas they had relied on smooth oratory to propagate a false gospel (11:1–6); and in his unique and steadfast refusal to accept monetary support (11:7–12) in contrast to the false apostles’ deceitfulness (11:13–15).

It was also patently obvious that none of the false apostles could match Paul’s ministerial credentials in terms of what he had suffered in his pursuit of world evangelization. In introducing these unusual credentials he offers a sarcastic apology for such boasting, surely intended to ridicule such an approach, presumably adopted by the opposition (11:16–21). He then proceeds not only to match their pedigree (11:22), but also to catalog experiences that only a New Covenant initiate would consider proofs of a minister’s legitimacy (11:23–33).

Paul’s final piece of evidence supporting his claim to apostolic authority was his reluctant recital (12:5–6) of an extraordinary vision God gave him (12:1–4). While others might claim to have had similar ecstasies, none would admit to an accompanying “thorn in the flesh,” provided to prevent pride (12:7–10). In his summary statement Paul apologizes for such folly, and points finally to the testimony the Corinthians could not dispute: his miracle powers and his financial unconcern (12:11–13).

In his final statements he reiterates his steadfast refusal to require support (12:14–18), and defends and explains his boasting, that even it was for their benefit, not his own (12:19–21). With his power fully established (10–12), he reiterates his exhortation from 10:1–6 that the church members prove the genuineness of their salvation by submitting to his authoritative teaching (13:1–6), the design of which was the approval and edification of the church (13:7–10).

The closing benediction and greeting expresses the kind of sentiment Paul wished for the church, and hoped to dwell on in their presence (13:11–14).

Outline

I. Introduction  1:1–11

A. Salutation  1:1–2

B. God’s compensations in suffering  1:3–11

1. General teaching of comfort  1:3–7

2. Specific application to Paul’s circumstances  1:8–11

II. Explanation of Paul’s travel delay  1:12—7:16

A. Paul’s integrity despite alterations in travel plans  1:12—2:11

1. His defense against charges of fickleness  1:12–22

a) Absolute sincerity generally  1:12–14

b) Honest original intention to come  1:15–17

c) God’s unswerving reliability  1:18–22

2. His reason for change  1:23—2:11

a) To spare all of sorrow  1:23—2:4

b) To test the church’s obedience  2:5–11

B. The nature of New Covenant ministry: radical paradox  2:12—7:4

1. Victory in Christ  2:12—3:6

a) Our apparent defeat  2:12–13

b) Our participation in Christ’s victory  2:14–17

c) Evidence of this participation in victory  3:1–3

d) Basis of this participation in victory  3:4–6

2. Its superiority to Old Covenant ministry  3:7—4:15

a) Superior glory  3:7–11

b) Superior confidence (parrēsia)  3:12—4:15

(1) Contrast to Old Covenant  3:12–18

(a) Spiritual hardness in Mosaism  3:12–15

(b) Spiritual transformation in the Spirit  3:16–18

(2) Our commitment to this enlightening ministry  4:1–6

(3) Inner victory despite outer defeat  4:7–15

(a) Our indomitability because of Christ  4:7–11

(b) Our confidence in present ministry  4:12–15

3. The future prospect of indestructibility  4:16—5:10

a) Incomparable glory  4:16–18

b) Heavenly body  5:1–4

c) Heavenly company (with the Lord)  5:5–8

d) Anticipation of judgment  5:9–10

4. The present purpose of persuading men to be reconciled to God  5:11—6:2

a) The minister’s sincerity  5:11–13

b) The minister’s theology of reconciliation  5:14–19

(1) Vicarious atonement for sinners  5:14–15

(2) Transformation of sinners  5:16–17

(3) Enlistment of friends to ministry  5:18–19

c) The minister’s entreaty unto reconciliation  5:20—6:2

5. Marks of the ministry  6:3–10

a) Sincerity  6:3–4a

b) Hardship  6:4b–5

c) Christian virtue  6:6

d) Divine power  6:7

e) Paradox  6:8–10

6. Apostolic application  6:11—7:4

a) Unrestrained reception of Paul  6:11–13

b) Separation from unbelievers (false apostles)  6:14—7:1

c) Joyful reconciliation with Paul  7:2–4

C. Paul’s ‘comfort’ associated with Titus’s report  7:5–16

1. Titus’s good report  7:5–7

2. The good effect of the sorrowful letter  7:8–12

3. Paul’s confidence vindicated  7:13–16

III. Exhortation to complete the promised relief gift  8–9

A. Generosity encouraged  8:1–15

1. By examples  8:1–9

a) Macedonians  8:1–8

(1) Their model  8:1–5

(a) Sacrificial monetary gift  8:1–4

(b) Prior spiritual commitment  8:5

(2) Its anticipated replication in Corinth  8:6–8

b) Christ  8:9

2. By explanation  8:10–15

a) An acceptable gift: from readiness  8:10–12

b) An equalizing gift  8:13–15

B. Generosity’s safeguards  8:16—9:5

1. By responsible administration  8:16–24

2. By diligent preparation  9:1–5

C. Generosity’s benefits  9:6–15

1. To the givers  9:6–11

a) The principle  9:6–7

b) The gain: righteousness (v. 10)  9:8–11

2. To the receivers: needs met  9:12

3. To the church  9:13–15

a) Edification  9:13

b) Unification  9:14

c) Adoration  9:15

IV. Vindication of Paul’s apostolic authority  10:1—13:10

A. Encouragement to comply  10:1–6

1. Gentle appeal  10:1–2

2. Stern warning  10:3–6

B. Comparison with false apostles: boasts  10:7—12:13

1. Introduction: Paul’s claim of veiled (spiritual) power  10:7–11

2. Paul’s apostolic credentials  10:12—12:10

a) His pioneer mission to Corinth  10:12–18

b) His sincere desire for the Corinthians  11:1–15

(1) The claim  11:1–6

(a) Paul’s godly jealousy  11:1–3

(b) The false apostles’ divergent ‘gospel’  11:4–6

(2) The evidence  11:7–15

(a) Paul’s refusal to accept monetary support  11:7–12

(b) The false apostles’ deceitfulness  11:13–15

c) His hardships in the ministry  11:16–33

(1) Sarcastic apology for boasting  11:16–21

(2) Catalogue of ‘credentials’  11:22–33

(a) Pedigree  11:22

(b) Hardships  11:23–27

(c) Burdensome responsibility for churches  11:28–29

(d) Concluding vow of honesty  11:30–31

(e) Appendix: humiliating escape  11:32–33

d) His vision and thorn  12:1–10

(1) The vision  12:1–4

(2) His hesitation to boast  12:5–6

(3) The thorn  12:7–10

3. Summary  12:11–13

C. Final explanations and warnings  12:14—13:10

1. Paul’s steadfast refusal to require support  12:14–18

2. Paul’s purpose of boasting: edification and fear  12:19–21

3. Warning to prepare themselves  13:1–10

a) His threat of apostolic power  13:1–4

b) His plea for self-examination  13:5–6

c) His goals for the church  13:7–10

V. Closing benediction and greeting  13:11–14