The Introduction to II Corinthians
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Background of II Corinthians
Second Corinthians, or as President so notably called it, 2 Corinthians. Paul has written his first letter (1st Corinthians) to the Saints at Corinth while in Ephesus and shortly thereafter he left because of persecution over what appears to have been great success. Where did he go? Macedonia. He apparently took the customary route reached a place called Troas which was the port of departure for Europe and it was here where he expected to meet with Titus who he had previously sent to Corinth from Ephesus. Now, let’s talk about Titus because he is mentioned a number of times in Second Corinthians.
Titus means honorable, and he was with Paul and Barnabas at Antioch, and went with them to the council held at Jerusalem (as recited in Galatians 2:1-3 and Acts 15:2 – although his name does not occur in Acts. It is believed that he was a Gentile (because Paul refused to have him circumcised) and he was therefore primarily engaged in ministering to Gentiles. And then as I said he was with Paul (and Timothy) at Ephesus before being sent to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem. He rejoined with Paul in Macedonia, and cheered him with the tidings he brought from the church at Corinth (we will read about this in 2nd Corinthians 7:6-15). After this, his name is not mentioned till after Paul's first imprisonment when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (according to Titus 1:5). The last we hear of him is in 2nd Timothy 4:10 where we find him with Paul in Rome during his second imprisonment. From Rome he was sent into Dalmatia (apparently to round up dogs for firehouses – just kidding) but most likely on a missionary errand and we have no record of his death.
Well after missing Titus in Troas Paul proceeded to Macedonia; and then at Philippi, he was joined by Titus (which we will read about in 2nd Corinthians 7:6-7). Titus brought Paul a good report from Corinth and this moved Paul to write this Second Epistle to the Church at Corinth. It is believed to have been written at Philippi, or, as some think, Thessalonica, early in the year A.D. 58, and was sent to Corinth by Titus. In this letter, Paul not only addresses the church in Corinth, but also to the saints in all Achaia, (meaning Athens, Cenchrea, and other cities in Greece).
Overview of the Epistle
The contents of this epistle go like this:
Chapters 1-7 Paul speaks of his spiritual labors and course of life and expresses his warm affection toward the Corinthians. I personally find the first three or four chapters hard to read – in fact much of it does not speak to me spiritually in the least. This dearth of inspiration doesn’t last for me as chapters five and beyond come alive. Nevertheless, I find that the book starts off as though someone else wrote it. Just an opinion.
Paul then gives specific directions regarding the collection that was to be made for their poor brethren in Judea (in chapters 8 and 9) and then he defends his own apostolic claim (chapters 10-13) justifying himself from the charges and insinuations of the false teacher and his adherents. It has been said that this epistle shows the individuality of the apostle more than any other.
Of second Corinthians Lias, wrote:
"Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal.”
Paul's Legacy
Acts 20 tells us that Paul visited Corinth after writing this epistle and stayed three months and in his letter to Rome, which was written during that visit, Paul includes some of the names of the believers at Corinth in salutation.
In terms of the canonization of II Corinthians, it seems like it was a no-brainer as it found support in
- The Marcionite Canon circa 144AD
- The Muratorian Fragment is a copy of perhaps the oldest known list of most of the books of the New Testament. The fragment is from the 7th Century and contains 85 lines and contains features suggesting it is a translation from a Greek original written.
The Historical Manuscripts of the Bible
As early as 170 CE or as late as the 4th century.
The Peshitta, the Syriac translation of the Bible, and then the Codex group known as Codex Vaticanus is regarded as the oldest existing manuscript of the Greek Bible (Old and New Testament), one of the four great uncial codices. The Codex is named after its place of conservation in the Vatican Library, where it has been kept since at least the 15th century and has been dated to the 4th century.
Codex Sinaiticus, or "Sinai Bible," is one of the four great uncial codices, ancient, handwritten copies of the Greek Bible, which is celebrated as a historical treasure. Codex Alexandrinus is a fifth-century manuscript of the Greek Bible containing the majority of the Septuagint and the New Testament. It is one of the four Great uncial codices. Along with the Codex Sinaiticus and the Vaticanus, it is one of the earliest and most complete manuscripts of the Bible.
Codex Ephraemi Rescriptus is also at times referred to as one of the four great uncials (like the other three: Codex Sinaiticus, Alexandrinus, and Vaticanus). But this manuscript is not intact: in its current condition, Codex C contains material from every New Testament book except 2 Thessalonians and 2 John; however, only six books of the Greek Old Testament are represented.
Understanding II Corinthians
Add in that II Corinthians is mentioned in the writings of most of the early church fathers, and it is pretty certain the epistle was considered scripture.
So, there are the basics of the epistle. In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church, and the design Paul had for writing to them is fully stated. That is, an important part of Paul's purpose at that time was to reprove the irregularities which existed in the church at Corinth. Members of the Family of Chloe had informed him of these troubles, and he addresses them fully, making most of the epistle a reproof or correction. We are studying this epistle presently in our Milk gathering.
Insights on Paul's Epistles
Of course, here in Meat, with Revelation under our belt, we understand that this apostolic reproof was vital to the safety and stability of the Church-Bride of that day, which was needed to protect it from the Gates of Hell which were all around it.
Obviously, Paul would care deeply about how the believers had received his instructions. We know that Paul sent the epistle from Ephesus where he said that he would remain until after Pentecost, (1st Corinthians 16:8) and he evidently hoped to hear from them and to learn how they responded to his instructions. So, he was going to go to Macedonia before going to Corinth but apparently, he was curious about how they had responded to his first epistle before he got there. So he sent Timothy and Erastus before him to Macedonia and Achaia, (Ac 19:22; 1Co 16:10,) intending that they should visit Corinth and, as stated, he also sent Titus to do the same and then report back. It seems that Paul’s future plans were predicated on the church's response to his first epistle.
At stake was some heavy discipline of a believer there by the church, his authority as an apostle, and a problem with idolatry. Paul had founded the church at Corinth, and it was so situated geographically that its well-being was very important to him. After he was able to finally meet up with Titus, he learned that his first epistle accomplished all which he had desired, meaning the discipline he directed had been performed; the abuses had been in a great measure corrected; and the Corinthians had been brought to a state of true repentance for their former craziness. By this news, Paul’s heart was comforted, and it was in this state of mind he composed this Second Epistle.
Paul's Personal Reflections
I think it is really interesting that now that he has been able to correct some of the misdirection going on at Corinth, that he himself opens up to his own failures as a man. Now, to my problem with the readability of the book. It has been generally admitted by scholars that II Corinthians was written without much definite arrangement or plan. I didn’t know this until I started this study, but I am so pleased to know my inability to relate to its contents (especially of the early chapters) was not due to my own spiritual ignorance. Scholars point out that Paul taps on a variety of topics.
The Complexity of 2 Corinthians
Mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. The reason this is troubling is in other writings Paul is crystal clear, concise, and super logical but here he’s just not so systematic—which is why I decided to study this in Meat rather than just cover it after 1st Corinthians in Milk.
Here are some of the subjects Paul covers:
Paul's Challenges and Vindications
CHAPTER 1:1-12
(1.) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better, qualified to comfort others who might be afflicted in a similar manner.
Verses 13-24
He vindicates himself from one of the accusations which his enemies had brought against him, charges that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and even that he was “afraid” to visit them.
In chapter 2:1-11
We return to a problem in 1st Corinthians where the individual who had his father’s wife is discussed. It seems that because they had obeyed his orders on how to handle this fellow Paul decided it was time for them to forgive him and receive him again to their fellowship.
In chapter 3:7-18 Paul vindicates his character, and his claims of being an apostle and he reminds them of his qualifications in the first six verses. He does this through a comparison to the Old Covenant.
Themes of Ministry and Personal Relationships
(6.) In chapters 4 and 5 he states the principles by which he was actuated in the ministry. He speaks of the afflictions he and the other apostles suffered. But also mentions the blessings. This leads him into a discussion of the nature of being in Christian ministry—and speaks of misery and consolations.
And in chapter six he instructs the reader to avoid connecting with those who would injure them in the faith. The focus is really on improper marriages and ruinous alliances with idolaters, things with the saints at Corinth were particularly exposed.
In chapter 7:1-16 we learn about the joy he had in the news Titus gave him on the conditions at Corinth (due to his first epistle) and in chapters 8 and 9 Paul speaks on a subject close to his heart—the collections for the poor and afflicted Christians in Judea.
In chapter 10-12, he enters upon yet another vindication of himself (and of his apostolic authority) which was against the accusation of his enemies. This subject is pursued in some way or another to the end of the epistle.
To me, this letter, while it bears some gems of doctrine and Christian thinking, is more of an administrative memo—though long—and I personally see most of its value to “them-then” with a few exceptions.
Translation Issues in 2 Corinthians
There are seven passages that appear to have some issues relative to translation in II Corinthians—2nd Corinthians 2:10, 2:12, 4:14, 8:19, 10:12-13, and 11:17. We will discuss them as we come upon them in our verse by verse.
So let’s get into the text—chapter 1 and we will read through verse 1-7
1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: 2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. 5 For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. 7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.
1:1 Paul, an apostle of Jesus Christ by the will of God,
Apostleship and Authorship
and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:
Okay, Paul begins with labeling himself an Apostle of Jesus Christ by the will of God. This is something he does in most of his epistles. Why? It was vitally important that those reading His words knew that He was an apostle of Jesus and therefore had authority to direct them.
It is interesting that Paul says that He was an apostle by the will of God. I love that – and Paul is emphatic to remind all who want to know that this was the case – He was called of God, trained by Christ and not of other men!
He adds, “And Timothy our brother.” Paul was accustomed to associate some other person or persons with him in writing his epistles. In the first epistle to the Corinthians, a man named “Sosthenes” was associated with him. And Timothy is associated with him in his epistle to Philippians and Colossians too.
Timothy's Role
In 1st Corinthians we learn that Paul had sent Timothy to the church at Corinth or, in the least, Paul expected that Timothy would visit them. Acts 19 tells us that Paul had sent him into Macedonia with Erastus and intended to follow them. Because of this first verse it appears that Timothy had returned from this expedition and was now reunited with Paul.
We aren’t sure why Paul would add Timothy in writing this epistle but perhaps: Timothy had been recently with them at Corinth and Paul was including him to bring some of his influence there in the epistle. Perhaps Paul was trying to give Timothy entrance to the rule of faith and by calling him a fellow-laborer was a great way to do it. This might be true because Timothy was younger than Paul and perhaps Paul saw him as someone who would pick up the torch of leadership in these churches once he was dead. Some in the church slandered Paul’s name and the influence (calling Him a coward for not visiting them) and the name of Timothy might be able to assist him in proving this assessment of him improper.
Intended Audience
In this first verse, nevertheless, Paul addresses the epistle “unto the church of God which is at Corinth, with all the saints which are in all Achaia.” Want to be a biblical literalist? Is that how you are going to interpret the Bible. Then start here. Who is II Corinthians to, we might ask? Paul tells us. It was “unto the church of God which is at Corinth, with all the saints which are in all Achaia.” I think this needs to be taken into consideration when we are assessing the contents of the Bible for application.
So, it seems that Paul specifically wanted this epistle to go “unto the church of God which is at Corinth, with all the saints which are in all Achaia.” Achaia, in the largest sense, included the whole of Greece. But Achaia (proper), was only the district or province of which Corinth was the capital and it included the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. In all likelihood there were a number of Christians scattered in Achaia, and not improbably some small churches that had been established by the labors of Paul or of others throughout. From Romans 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth; and so it is not improbable that there were other churches in that region too. These were directly assigned to receive a copy of this epistle. I trust that the Holy Spirit would have moved Paul to have mentioned the Church at Rome had they also needed the epistle, or the rest of the world if they were of the same need.
Paul's Direction
But under the guidance of the Holy Spirit Paul was directed to direct this epistle to? “unto the church of God which is at Corinth, with all the saints which are in all Achaia.” We must take it as a sign of faith that men later copied this letter and sent it to other places for the believers there to read (even though Paul did not direct this to be done in the epistle). And we must take for granted that God told men over the years to gather these copies, put them
The Inspired Words of Paul
Into a trough of sacred writ, we determine them inspired and applicable to the world of believers centuries later. We also have to take it for granted that the words Paul wrote to the believers in Corinth and the rest of Achaia have direct material application to us today – which most do.
I can truly discover wisdom in these words, Godly wisdom by His Spirit, subjectively understood and applied. But to suggest that this specific epistle was written to us today is a real leap in both evidence and logic. Paul doubtless designed that copies of this epistle should be circulated among them.
2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.
Of course, verse two is another standard of Paul’s who always bestows grace and peace upon his reader, and says that the Grace and the Peace is from God Our Father and AND AND… from the Lord Jesus Christ. Again, I don’t know why Paul always makes this distinction in his epistles but… he does. And often a couple of times. For instance, let's look to verse 3 as he reiterates saying:
3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;
One God, One Lord
Paul knew no other God than the "Father of the Lord Jesus." Now, you may think that this is just Shawn spouting his “One God-one Lord” stuff but I didn’t write that line, “Paul knew of no other God than the Father of the Lord Jesus.” Albert Barnes is the one who wrote that. And I am just going to repeat the point – do with it as you will, as it is made in 1st Corinthians 8:6
“But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.”
One God OF whom. One Lord BY whom.
Get that down and you will get a huge part of the person and purpose of God and His only Human Son, the Lord and Savior Jesus Christ.
3 Blessed be God, even the Father of our Lord Jesus Christ, “. . . the Father of mercies, and the God of all comfort;”
The Father of Mercies and the Holy Spirit
Father of Mercies is a Hebrew mode of expression, where a noun performs the place of an adjective, and the phrase is pretty much synonymous with "merciful Father," except it means more. The Hebrews used the word father often to denote the author or source of anything; and the idea in phraseology like this is that mercy proceeds from God, that he is the source of it, and that it is his nature to impart mercy and compassion, as if he originated it, or was the source and fountain of it.
Put it this way, God births all mercy – He is the Father of Mercy, He is the Father (the progenitor of all Light and Love and genuine joy). In other words, without the Father there is zero mercy, light, love, justice, or any other wonderful attribute. He is the FATHER of such just as other men are the father of certain children and this nation has founding fathers.
In addition to mercy, Paul says that God is the God “of all comfort.” The Greek for comfort here is paraKLAYsis, and it’s where we get the word, PARACLETE (a term synonymous with the Holy Spirit) and this being the case it’s no wonder that Jesus refers to the Holy Spirit as the Comforter (or paraKLAYsis) in the gospel of John.
Since all things come OF God the Father, BY Jesus Christ, I think we can say that we experience the connection to their love and gifts THROUGH the paraklaysis, comforter or Holy Spirit. Another way to see this is God the Father established the whole plan, Jesus the Lord and Savior caused it to happen, and here on earth we humans experience the whole of it through the PARAKLAYSIS or Holy Spirit.
Since the faith is spiritual, and we know the things of God by the Spirit, the role of the Holy Spirit is vital to our comprehending here what Jesus has completed at the behest or will of His (and now our,) Father. To say these three are one is easy for me as we know that there is one God. But to say that they are separate persons is tough because in my mind.
Understanding the God of Comfort
This would make Jesus the Lord but NOT God the Father, and the Spirit the Comforter, but not Jesus – and so on. I'm not sure where the mystery of all of this becomes impassible, but it does, so all I can say is the ways and person of the One God are not knowable to Man in flesh. We'll leave it at that.
The God of All Comfort
Anyway, after having called God the God of all comfort Paul continues and says, speaking of Him – the One God:
4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
In this passage we discover that while God and Jesus and the Holy Spirit are all involved in what Paul is describing – the comforting of “us all in all tribulation,” we can see that Paul clearly names God the Father, whom he described clearly in verses 1-2, as the source, glory and honor of the comfort we receive. But that is too simplistic when we realize that it was by His Son that such comfort was possible from God to Man, and that without the Holy Spirit, human-beings would not be able to experience the comfort that comes from the Father of Lights. And so in and through these manifestations of His perfect love God, in His perfect wisdom, is able to reach all of His children.
Sharing the Comfort Received
The reason all of this is important is that while we are recipients of His comfort by Jesus Christ through the Holy Spirit, we then are equipped to then share this comfort that we possess with others. Relisten to our last passage, where Paul, speaking of God says:
4 Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.
It seems pretty clear that Paul undoubtedly is speaking about his own comfort and the comfort his fellow apostles were given of God and that he (they) in turn have reached out to those believers around them and with the comfort they possessed were able to comfort others.
The Order of Comfort
In the New Testament we are given an order or hierarchy that seems pretty clear. It begins with God the Father from whom all things come. To His Only Human Son, by which all things come through the Spirit. The Apostles of the Lord Jesus Christ are mentioned next, who distributed all that God had given them by Christ through the Holy Spirit to others. And that the others, having received of the Apostles, were then commanded to take what they have been given and to give that same comfort to others. When the “others” perceive and receive the comfort that believers possess, and are reached with the great news of Jesus Christ through the Holy Spirit, the cycle repeats … over and over again.
I think we’ll stop here for today and pick it up at verse five next week.
Questions/Comments
Prayer
2 Corinthians 2:10
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2 Corinthians 2:12
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2 Corinthians 4:14
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2 Corinthians 8:19
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2 Corinthians 10:12-13
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2 Corinthians 11:17
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