Category: <span>2 Corinthians</span>

In the final section of 2 Corinthians, Paul defended his frank speech regarding the ethical norms of the church, and his apostolic ministry in general. To a church neck-deep in a culture of boasting, Paul boasted only in his dependence on Christ. The church in Corinth considered Paul—beaten, impoverished, homeless, lacking external flash, dependent upon others—weak. Yet, for an apostle committed to Christ, all of these were like bullet points on a resume. The Corinthians were tempted to think of a crucified Messiah as far too weak to elicit their worship. Paul hoped they would come to their spiritual senses and recognize that God’s weakness in Christ far surpassed any human strength. Paul’s fatherly care for the Corinthians compelled him to examine their spirituality. In the end, he was both confident of them, and cautious toward them. While Paul affirmed their repentance and spoke highly of them (2 Cor 1:11; 2:10; 3:2-3; 4:14-15; 7:4; 9:1-5), he was ready to prosecute any among them who wished to be both of Christ and of the world. In 2 Corinthians 10-13, Paul described his new covenant ministry with respect to the judicial and prophetic precursors in the narrative of redemptive history that preceded him.

(1) In 2 Cor 10:17, Paul quoted Jer 9:24 to emphasize his dependence on God in new covenant ministry. Jeremiah endured a difficult ministry assignment because the Lord called him to confront the people of Judah, and the people were arrogant and boasted in their self-security. Despite the rise of the Babylonians in Judah, the wise boasted in their wisdom, the mighty boasted in their strength, and the wealthy boasted in their riches. Jeremiah told them that the one who boasts should boast in his knowledge of God—the One who shows His righteousness on earth (Jer 9:24). Paul cited Jer 9:24 in 1 Cor 1:31 to instruct the Corinthians that since God has chosen to save the dishonorable, anyone who boasts must boast in the Lord. Paul used Jer 9:24 in 1 Cor 1:31 to call the Corinthians to boast in the Lord and he used it in 2 Cor 10:17 to explain his own ministry. As Paul took the gospel to areas where Christ had not been named, he could not boast in the accomplishments of another person. His boast would only be in the Lord’s grace as He saved those who heard Paul preach. Paul refused to operate in the flesh and boast in human associations that might give him clout. He needed no letters of commendation (2 Cor 3:1-3) since he relied only on the Lord’s working through him.

(2) In 2 Cor 13:1, Paul cited Deut 17:6 to establish the judicial process he would administer to any in the church that had not repented of their selfishness. In Deuteronomy 17, Moses established principles of justice Israel was to follow as they entered the land. If one was accused of idolatry and the accusation was confirmed by two or three witnesses, that person was to be stoned so that the evil would be removed from the community of God’s people (Deut 17:6-7). Paul cited Deut 17:7 in 1 Cor 5:13 where he urged the church to remove the man who was sleeping with his stepmother. In 2 Cor 13:1, Paul quoted Deut 17:6 saying, “This is the third time I am coming to you. ‘On the testimony of two or three witnesses every word will be confirmed.’” Paul was yet concerned that some in the congregation were sinning. In Paul’s evaluation, church discipline might be necessary in order to remove sinners from the congregation so that the church could progress in the grace of Christ. In 2 Cor 12:20, Paul wrote, “I fear that perhaps when I come I will not find you to be what I want, and I may not be found by you to be what you want.” Paul was preparing for a trial, ready to prosecute any who had not repented of their “uncleanness, sexual immorality, and promiscuity” (2 Cor 12:21). Paul’s demeanor as a trial lawyer would be firm, fully identifying with Christ to examine if the Corinthians had met the demands that are consistent with the gospel. Paul exhorted the Corinthians first to test themselves to see if they were in the faith, and then evaluate him based upon the fact that he boasted only in the Lord (2 Cor 13:5-11).

One of Paul’s purposes in writing 2 Corinthians was to prepare the Corinthians for his visit. While ministering to the Corinthians, Paul planned to receive their gift for the saints in Jerusalem. After several chapters of catching the Corinthians up on his current situation (2 Cor 1:1-2:13), and a lengthy defense of his apostolic ministry (2 Cor 2:14-7:1), Paul returned again to the point of departure at the end of 1 Corinthians. In 1 Corinthians 16, Paul asked the Corinthians to contribute to the needy Jewish Christians in Jerusalem. Corinth was a wealthy city and Paul believed that the Corinthians’ resources could bring relief (Rom 15:22-33). The apostle’s practical concerns for the gospel and the broader unity of the church dominated 2 Corinthians 8-9, chapters which also manifest Paul’s administrative skill and integrity in handling sensitive issues. Paul viewed the Corinthians’ collection for the needy Jewish believers in Judea within the framework of the storyline of Scripture.

(1) In 2 Cor 8:15, Paul quoted Exod 16:18 to urge the Gentiles to provide for the physical needs of the Jewish Christians in Judea. Immediately following the Exodus, the Lord provided manna for the people. In Exod 16:15-20, Moses commanded that the people each take two quarts per individual. Every person in the community of Israel had the same amount of food, no surplus nor deficiency. Paul urged the Corinthians to follow the example of Jesus Christ, who, “although He was rich, for your sake He became poor, so that by His poverty you might become rich” (2 Cor 8:9). Paul proposed that the gospel should have an equalizing effect when it comes to socioeconomics; those enjoying surplus should feel compelled to share with those in need so that there would be equality in the church (2 Cor 8:14). Paul noted Moses’ observation concerning the Lord’s supply of manna “the person who gathered much did not have too much, and the person who gathered little did not have too little” to urge the Gentiles to share their material blessings with Jews. In Paul’s mind, Gentile generosity toward the Jews would be the just response from those who had received historical spiritual blessings from descendants of Abraham.

(2) In 2 Cor 9:8-9, Paul quoted Ps 112:9 to present God’s generosity to His people. In Psalm 112, the psalmist extolled the stability the generous enjoy in their possessions, relationships, and status before God. When the psalmist wrote, “He distributes to the poor; his righteousness endures forever” (Ps 112:9), he had a human in mind. In Paul’s mind, if a man could be that generous, God all the more. “God is able to make every grace overflow to you,” Paul wrote, “so that in every way, always having everything you need, you may excel in every good work. As it is written: ‘He has scattered; He has given to the poor; His righteousness endures forever’” (2 Cor 9:8-9). What the Corinthians had received freely from God they should freely give to their needy Jewish brothers and sisters in Judea. Paul concluded 2 Corinthians 9 by noting that he was speechless, unable to describe the joyful partnership God called His people into when they responded to His generosity and shared His good gifts with each other.

Paul’s strained relationship with the Corinthians troubled his heart (2 Cor 1:23-2:4). While Paul was their father in the gospel, the Corinthians were not acting as obedient children. The coolness of their relationship was further chilled by Paul’s change in travel plans—which was actually his strategy to give them time to come to their senses in Christ (2 Cor 1:15-22). Having heard from Titus (2 Cor 7:5-7) that the Corinthians were humbled and repentant, Paul composed 2 Corinthians to provide the church in Corinth with an autobiographical perspective of his apostolic ministry. Paul portrayed his ministry in light of the narrative of Scripture, noting places where the Old Testament anticipated the life-giving, challenging new covenant.

(1) In 2 Cor 3:3-16, Paul employed Moses’ giving of the law on Mount Sinai in Exodus 31 and 34 as the precedent for a spiritual leader directing the ethical choices of those under his charge. Since Paul was ministering in the superior era of fulfillment in Christ and the Spirit, he understood himself to have at least as much authority as Moses. But the Corinthians questioned not only Paul’s apostolic authority, but also his authenticity—because he suffered at seemingly every turn. If God appointed Paul to spread the message, why did the apostle encounter so much suffering and resistance? Paul confessed that his competence for ministry came from God. Just as Moses’ face had a certain measure of glory as he directed Israel’s ethical norms under the old covenant, Paul had a greater measure of glory in the new. The glory faded from Moses’ face (Exod 34:29-35), but Paul spoke with no veil, no cover, unhindered. As Paul had been called to do new covenant ministry of the Spirit (2 Cor 3:6)—so he relied on the Spirit as he confidently applied the gospel to the issues confronting the Corinthian church (2 Cor 3:17).

(2) In 2 Cor 4:13, Paul cited Ps 116:10 to establish that God’s messengers of old were not spared from suffering and could trust God even in the day of difficulty. In faith, the psalmist cried out to God when the ropes of death ensnared him. The psalmist believed and therefore spoke to God, asking for deliverance and life (Ps 116:10). Paul saw in the psalmist a kindred spirit, telling the Corinthians in 2 Cor 6:1-2 that he was working with God and that God had heard him and helped him as he proclaimed the message of the new covenant despite opposition. Paul’s belief in Christ compelled him to use boldness of speech in confronting the errors of the church, knowing that even if he would be persecuted unto death for taking his stand, God would raise him just as He had Jesus (2 Cor 4:11-15). Despite Paul’s sufferings for Christ, he believed and spoke confidently “knowing that the One who raised the Lord Jesus will raise us also with Jesus” (2 Cor 4:14).

(3) In 2 Cor 6:2, Paul quoted Isa 49:8 to proclaim his confidence in God’s help during times of extreme suffering for Christ. In Isaiah 49, the prophet heralded the future day of Israel’s salvation when the Lord would send His servant and proclaim salvation to the ends of the earth. The Lord promised to answer His people and help them on the day of salvation (Isa 49:8). Paul portrayed himself as God’s co-worker (2 Cor 6:2). Though Paul felt like his earthly house, the tent of his body, was decaying, he was sure that God would hasten to aid him to proclaim the gospel as long as he lived.

(4) In 2 Cor 6:16-18, Paul arranged phrases from Lev 26:12, Isa 52:11, and 2 Sam 7:14 to argue that the Corinthians would live according to the standards of God’s call upon them. In Paul’s mind, since God commanded Israel to practice their holy status as God’s special people, the Corinthians should do no less. Isaiah’s exhortation for Israel to heed their salvation and separate themselves from the unclean practices of the nations (Isa 52:12) addressed the Corinthians as well. Paul also applied 2 Sam 7:14—the Lord’s promise to David that He would be Father to the king’s son—to the Corinthians. Paul thus positioned the Corinthians in the lofty position of royalty and challenged the Corinthians to live up to their higher standing in Christ. Paul implored the Corinthians to separate themselves from anything that would defile their holy status.

Overall, 2 Corinthians is Paul’s attempt to defend himself. Some in Corinth accused him of being a weak leader (2 Cor 1:15-22; 13:1-4) and overextending his authority over them (2 Cor 3:1-18; 10:1-6). In Corinth, one showed spiritual authority by pomp and external power, not the weakness of Christian love and humility, which reflect the cross of Christ. Paul began 2 Corinthians with a defense of his decision to change travel plans (2 Cor 1:1-2:17), recalling Old Testament passages to illustrate God’s sovereignty over his ministry.

(1) In 2 Cor 1:3-5, Paul described God’s acts of comfort toward suffering believers in terms that the psalmists and prophets used to described God’s solace toward individuals and Israel in their afflictions. In the Old Testament, a variety of factors caused individuals and Israel to suffer. David suffered for righteousness when Saul chased him (Psalms 52, 54, 56; 1 Samuel 19-30) and for his sin with Bathsheba (Psalm 51; 2 Samuel 11-12). Job suffered because God allowed him to be tested. Regardless of the situation, God comforted them when they called out to Him. After the nation of Israel suffered for her sin, God comforted His people. Isaiah wrote, “‘Comfort, comfort My people,’ says your God. ‘Speak tenderly to Jerusalem, and announce to her that her time of servitude is over, her iniquity has been pardoned, and she has received from the LORD’s hand double for all her sins’” (Isa 40:1-2). In 2 Cor 1:3-5, Paul had in mind the sufferings he and other believers endured for their confession of Christ. Would not God comfort those who were in Christ and enabled by His Spirit just as much as He had comforted David, Job, and Israel? Paul wrote, “For as the sufferings of Christ overflow to us, so our comfort overflows through Christ” (2 Cor 1:5).

(2) In 2 Cor 2:11, Paul portrayed Satan’s intentions in the Corinthian church in accord with Satan’s attempts to accuse and condemn individuals in the Old Testament. Satan tempted Adam and Eve in the Garden of Eden by lying about God’s motive in forbidding them to eat of the tree of the knowledge of good and evil (Gen 3:1-5). Satan portrayed God as stingy. Satan struck Job because he thought he could get Job to suffer so much that Job would curse God to His face (Job 1:11). Satan accused Joshua the high priest until the Lord intervened and rebuked Satan (Zech 3:1-5). Paul was well aware that if the Corinthians did not welcome back the person who had sinned, then they would open themselves up to Satan’s influence. Paul urged the church to follow his example, saying, “If I have forgiven anything, it is for you in the presence of Christ, for that we may not be taken advantage of by Satan; for we are not ignorant of his intentions” (2 Cor 2:10b-11).

(3) In 2 Cor 2:14 Paul described God’s display of the apostles of the new covenant in accord with how God intended for Israel to display Him in Canaan. The Lord made a covenant with Abraham to bring him and his descendants into the land He had prepared for them (Gen 12:1-3; 15:1-16). On the Plains of Moab as Israel waited to cross into the Promised Land, Moses told the people that they were to enter the land and obey the law there so that they would display to the surrounding nations the Lord’s greatness and nearness (Deut 4:1-10). As an apostle of the new covenant, Paul wrote, “Thanks be to God who always puts us on display in Christ, and spreads through us in every place the scent of knowing Him” (2 Cor 2:14). Paul’s change of travel plans, detailed in 2 Cor 1:12-2:13, disrupted his relationship with the Corinthians but did not inhibit God from displaying His greatness through Paul. Although Paul admitted to changing his travel plans, he boasted of a clear conscience in the matter (2 Cor 1:12). Paul had planned to go from Ephesus to Corinth, travel north to Macedonia, and then back to Corinth before setting sail for Jerusalem. He instead paid only a brief, painful visit and then returned to Ephesus, returning later by land (2 Cor 1:15-16; 1 Cor 16:7). The Corinthians felt slighted and accused Paul of being inconsistent (2 Cor 1:17). Paul’s defense was that in the new covenant, God displays Himself through His people wherever He would lead them.