An Introduction to 2 Corinthians

Michael Hardt

Many New Testament epistles have an obvious primary subject or theme. For example, Romans deals with the gospel of salvation, 1 Corinthians with order in the local assembly, Galatians with legalism, and Ephesians with our blessings. 

But what IS the subject of 2 Corinthians?

But 2 Corinthians? As indicated in the following outline, it deals with a large variety of subjects which, at first sight, may appear to bear little relationship to each other: 

  • Even the very first chapter touches on a whole range of issues: comfort for the Corinthians, Paul’s own experiences in Ephesus, and his travel plans which had to change. But he also touches on Christ as the true Amen (Rev. 3:14), and the Spirit being our anointing, seal and earnest.
  • In chapter 2, Paul speaks about the man in Corinth who had lived in grave immorality and his restoration, but then goes on to relate how he came to Troas, not being able to find Titus — only to speak, in the next moment, about our triumph in Christ. 
  • Chapter 3 covers a completely different topic, namely the new covenant, while chapter 4 continues to speak about yet other matters: the outer man that decays, the inner man which is renewed day by day and the treasure in earthen vessels. 
  • Chapter 5 brings in a range of topics on its own: the state of the believer’s soul after death, the judgment seat of Christ, the ministry of reconciliation and the atoning sufferings of Christ. 
  • This is followed, in chapters 6 and 7, by subjects like Paul’s service and attitude towards the Corinthians, separation from the world and, again, his exercises, the arrival of Titus and the matter of restoration through genuine repentance. 
  • Chapters 8 and 9 form a lengthy block of teaching on a single subject, namely the matter of Christian giving and liberality. 
  • Finally, in chapters 10 to 13, Paul strikes a rather solemn tone in speaking about false apostles. He mentions accusations and belittling comments in relation to himself, apparently by some in Corinth, but again this passage is interwoven with personal experiences, good and bad, ranging from an impressive list of sufferings in chapter 11 to the amazing experience of being caught up to heaven and hearing unspeakable words (ch. 12). 

Three striking features emerge from the above:

1.         The letter covers a wide variety of topics.

2.         Paul speaks about himself much more than he does in other letters. 

3.         The instructions given are closely interwoven with the record of Paul’s personal experiences and exercises. 

As we will see, these three features have to do with the character and purpose of this epistle. This becomes clear once we understand the background to the letter. This in turn explains why Paul addresses each of the matters set out above.

The background: an anxious wait

The assembly in Corinth had come into being during Paul’s second missionary journey when he stayed there for 18 months (Acts 18:1–11). Later, on his third mission trip, Paul stayed in Ephesus for three years (19:1; 20:31). It was most likely during this time (1 Cor. 16:8) that he received news about the state of things in Corinth: much disorder had crept in and the saints were in a bad spiritual condition that could only be described as ‘puffed up’. This is when he wrote his first letter to the Corinthians in which he stated clearly — but with deep exercise of heart — that they needed correction.

Naturally, Paul was eager to know how they would receive his letter. He trembled for the Corinthians. Would they heed his warnings and repent? In his first letter, he had already announced his intention to visit them again (1 Cor. 16:5), but he wanted to wait to see how they would react (2 Cor. 2:1). After some time, Titus went to Corinth, having been sent by Paul (12:18). We can understand how keenly the apostle waited for his fellow-worker to return and bring news about how the Corinthians had responded to his letter. 

The delay to Titus’ report, but his ultimate good news

But Titus did not come. And Paul did not want to visit Corinth unless he had news of the Corinthians having repented. Time went by, and Paul’s exercise grew. Finally, he decided to leave Ephesus (probably shortly after the riot recorded in Acts 19) for Macedonia, which was in northern Greece (whereas Corinth was in southern Greece). When he had come as far as Troas, he proclaimed the gospel, with much fruit. Nevertheless, he felt he had to move on, towards Macedonia, where, finally, he met Titus (2 Cor. 2:12–13; 7:6–7, 13–15).

Titus was the bearer of good news. He informed Paul that the Corinthians had taken a turn for the better. After receiving his letter, they genuinely humbled themselves. They exercised discipline on the man who had sinned, and they had already followed the instructions to a large extent — in particular in relation to the need to humble themselves and to remove the wicked person from amongst themselves (2 Cor. 7:9–15). This is when Paul writes this second letter to the Corinthians. 

A servant opens his heart

In this epistle, Paul opens his heart to the Corinthians, giving us rare glimpses of the sorrows, exercises and struggles that came with his service for the Lord. Contrary to his usual practice of speaking much about Christ and little about himself, in this particular letter he takes care to explain in detail certain events which had occurred in his life, his circumstances and his exercise of heart. 

Speaking much about self is something which Paul regarded as ‘folly’ (11:1, 21). The reason that in this case he nevertheless did so was that they had forced him to (12:11). He was jealous for them ‘with godly jealousy’ (11:2). If this was what it took to wean them off the false apostles amongst them (11:13–15), he was willing to follow this route, humbling as it might be in his eyes, of giving them enough information about himself to demonstrate who was a true apostle (and who were the people who were not). This becomes particularly clear in chapter 11 (vs. 1, 16, 17, 21). 

Paul was labouring to win their hearts. He realised false apostles in Corinth had tried to make use of his absence and the change of travel plans to cast doubt on his person and the purity of his motives (cf. 1:17). He did not want the Corinthians to be led astray. While he spoke about himself, it was not for his own purposes but all about them — and, first and foremost, about Christ. He was not drawing disciples after himself (c.f. Acts 20:30) but seeking to fix their affections firmly in Christ (2 Cor. 11:2). 

The variety of topics in the letter

Once this background is seen, we can understand the other two features identified earlier: the variety of themes in the letter and the interwoven presentation of instructions and experiences. A few examples may illustrate the point: 

  • Paul realises the need to explain himself to the Corinthians. This is why he writes extensively of his own sorrow when he first heard of the problems in Corinth, his attitude in writing the first epistle (2 Cor. 2:4), and his joy of learning that they had repented and acted on his instructions (7:11–15). 
  • The apostle was eager to remove misunderstandings. This is why he explained in detail the reasons for postponing his trip, namely to further their restoration and to spare them (1:15–17, 23), and the difficulty of Titus not returning at the time expected. 
  • Paul was aware of the false apostles in Corinth who sought to discredit him in order to be able to lead the Corinthians astray (10:10). This is why Paul speaks much more than usual about:
    • himself (see above);
    • his ministry: he had received a ministry of grace (new covenant ministry, not a ministry of a legal character: ch. 3); it was a ministry of reconciliation, and it was performed in the consciousness of the judgment seat of Christ (ch. 5); and
    • his sufferings and hardships (chs. 6; 11), which demonstrated his genuineness (and none of the false apostles would have been willing to endure a fraction of these).
  • The Corinthians had indicated that they were minded to make a gift for the impoverished believers in Judaea. However, this good intention had not yet come to fruition. This is why Paul encourages them to let their words be followed by actions (2 Cor. 8:10; 9:2). One important thing to note is that Paul does this not for his own benefit but for theirs (12:14). He saw the danger of the Corinthians coming into disrepute should their promise turn out to be void. He was seeking not money but fruit. 

A further encouraging feature

We have identified three features of this epistle that may be perplexing at first sight, and the wonderful reasons behind them. 

There is a further touching and reassuring feature of this epistle, namely the fact that Paul brings God into his experiences, and in a most magnificent way. To provide some examples: 

  • Speaking about his ordeal in Ephesus (‘pressed out of measure, above strength, insomuch that we despaired even of life’), he brings in the God who raises the dead and who is the God of all comfort (1:3–10)!
  • Speaking of his perplexing situation in Troas, he rises from perplexity to triumph: ‘Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place’ (2:14). 
  • Then, in the context of some having cast doubt on his credentials, he rises from the low plane of discrediting doubt to the marvellous content and character of his ministry, the ministry of grace that presents Christ glorified in such a way that, contemplating Him, we are transformed (ch. 3).

Considering these linkages between the servant’s predicaments and God’s greatness is a tremendous encouragement, whatever our circumstances.

Conclusion

2 Corinthians is best understood when read in the light of its background. Once this is taken into account, a wealth of spiritual instruction is opened up to the reader. It touches on many aspects of our Christian lives and service. It also throws much light on the character of Christian service and furnishes great encouragement to Christian servants in their daily exercises and desire to be useful to the Lord.