The Book of 2 Corinthians

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

Matthew Henry (1706) · public domain

INTRODUCTION

The following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15, 16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 24; 6:3-13; 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 15). (4) That he might maintain his apostolic authority and reprove gainsayers. The external testimonies for its genuineness are Irenæus [Against Heresies, 3,7,1]; Athenagoras [Of the Resurrection of the Dead]; Clement of Alexandria [Miscellanies, 3, p. 94; 4, p. 101]; Tertullian [On Modesty, 13]. The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Ac 20:1-6). So that this Epistle must have been written about autumn, A.D. 57. Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8, 9), whether the reference be [Paley] to the tumult at Ephesus (Ac 19:23-41), or, as Alford thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Php 4:15, 16. So it is probably used here (2Co 7:5). Alford argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6). The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 5:1-4; 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 32-36). These were the "fightings without," and "fears within" (2Co 7:5, 6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 10:10, 13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18, 19, 22).

Jamieson, Fausset & Brown (1871) · public domain

Preface to the Second Epistle to the Corinthians

It is a general opinion among learned men that this epistle was written about a year after the former: and this seems to be supported by the words, 2Cor 9:2 : Achaia was ready a year ago; for the apostle having given instructions for that collection, to which he refers in these words at the close of the preceding epistle, they would not have had the forwardness there mentioned till a year had elapsed. As the apostle had purposed to stay at Ephesus till pentecost, 1Cor 16:8; and he stayed some time in Asia after his purpose to leave Ephesus and go to Macedonia, Act 9:21, Act 9:22; and yet making here his apology for not wintering in Corinth, as he thought to do, 1Cor 16:6; this epistle must have been written after the winter, and consequently when a new year was begun. It therefore, says Dr. Whitby, seems to have been written after his second coming to Macedonia, mentioned Act 20:3. For, (1.) It was written after he had been at Troas, and had left that place to return to Macedonia: now that was at his second going thither; see 2Cor 2:12. (2.) It was written when Timothy was with him: now, when he left Ephesus to go into Macedonia, Timothy went not with him, but was sent before him, Act 19:22; but at his second going through Macedonia, Timothy was with him, Act 20:4. (3.) He speaks of some Macedonians who were likely to accompany him, 2Cor 9:4. Now, at his second going from Macedonia, there accompanied him Aristarchus, Secundus, and Gaius of Thessalonica, the metropolis of Macedonia, Act 20:4. (4.) The postscript says that this epistle was written from Philippi, where Paul was till the days of unleavened bread, Act 20:6; it therefore seems to have been sent from thence to them by Titus, and some other person, not long before St. Paul's coming to them; which he speaks of as instant, 2Cor 13:1; and that which he was now ready to do, 2Cor 12:14; and did, according to Dr. Lightfoot, in his journey from Philippi to Troas; he sailing about from Philippi to Corinth, to make good his promise; whilst the rest that were with him, Act 20:4, went directly the next cut to Troas, and there waited for him. See Whitby. That the first epistle had produced powerful effects among the Corinthians is evident from what the apostle mentions in this. Titus had met him in Macedonia, and told him of the reformation produced by this epistle, see 2Cor 7:5, 2Cor 7:6; that the Church had excommunicated the incestuous man; that the epistle had overwhelmed them with great distress; had led them to a close examination of their conduct and state; and had filled them with respect and affection for their apostle, etc. Hearing this, St. Paul wrote this second epistle, to comfort, to commend them, and to complete the work which he had begun, by causing them to finish the contribution for the poor saints at Jerusalem; and also to vindicate his own apostolic character, and to unmask the pretended apostle, who had led them so long astray. See the preceding Introduction. Its principal divisions are: - I. The preface, 2Cor 1:1-7. II. The Narration, comprehending an account of what had happened to himself; his answer to their questions concerning the incestuous person, with different other matters; among which, the following are the chief: - (1.) The persecution which he had suffered in Asia, and from which he had been miraculously rescued, 2Cor 1:8-14. (2.) His purpose to pay them a visit, 2Cor 1:15-24. (3.) Concerning the sorrow which they had suffered on account of the excommunication of the incestuous person, 2 Corinthians 2, 7. (4.) His own vindication against the false apostle; in which he gives an account of his doctrine, 2Cor 3:6-18. His conduct, 2Cor 4:1-6. His bodily infirmities, 2Cor 4:7; and 2 Corinthians 5. (5.) Strongly exhorts them to a holy life, 2 Corinthians 6, 7. III. Of the Alms that had been collected, and were yet to be collected, 2 Corinthians 8, 2Cor 9:1-15. IV. His Defence against the false apostle and his calumniators in general, 2 Corinthians 10-12. V. Miscellaneous matters, 2Cor 13:1-14. It may be remarked, once for all, that none of these or such artificial divisions are made by the apostle himself, no more than the divisions into chapters and verses. All these are the work of man, and certainly contribute nothing to a proper understanding of the epistle itself. The apostle appears to have sat down, and, under the influence of the Divine Spirit, he wrote on the different subjects treated of in the epistle just in the order that these things occurred to his mind, without intending particular heads, divisions or subdivisions. And, as he probably wrote the whole with very little intermission of time, his sense will be best apprehended by those who carefully read over the whole at one sitting. St. Paul encourages them to trust in God in all adversities, from a consideration of the support which he had granted them already in times of afflictions; and expresses his strong confidence of their fidelity, 2Cor 1:1-7. Mentions the heavy tribulation which he had passed through in Asia; as also his deliverance, 2Cor 1:8-11. Shows in what the exultation of a genuine Christian consists, 2Cor 1:12. Appeals to their own knowledge of the truth of the things which he wrote to them, 2Cor 1:13, 2Cor 1:14. Mentions his purpose of visiting them; and how sincere he was in forming it; and the reason why he did not come, as he had purposed, 2Cor 1:15-24.

Adam Clarke (1831) · public domain

INTRODUCTION to 2nd Corinthians Chapter 9

IN this chapter the apostle continues the subject which he had discussed in 2Cor 8 --the collection which he had purposed to make for the poor saints in Judea. The deep anxiety which he had that the collection should be liberal; that it should not only be such as to be really an aid to those who were suffering, but be such as would be an expression of tender attachment to them on the part of the Gentile converts, was the reason, doubtless, why Paul urged this so much on their attention. His primary wish undoubtedly was to furnish aid to those who were suffering. But in connexion with that, he also wished to excite a deep interest among the Gentile converts in behalf of those who had been converted to Christianity among the Jews. He wished that the collection should be so liberal as to show that they felt that they were united as brethren, and that they were grateful that they had received the true religion from the Jews. And he doubtless wished to cement as much as possible the great body of the Christian brotherhood, and to impress on their minds the great truths, that whatever was their national origin, and whatever were their national distinctions, yet in Christ they were one. For this purpose he presses on their attention a great variety of considerations why they should give liberally: and this chapter is chiefly occupied in stating reasons for that, in addition to those which had been urged in the previous chapter. The following view will present the main points in the chapter :--

(1.) He was aware of their readiness to give; and knowing this, he had boasted of it to others, and others had been excited to give liberally from what the apostle had said of them, 2Cor 9:1,2. The argument here is, that Paul's veracity and their own character were at stake, and depended on their now giving liberally.

(2.) He had sent the brethren to them in order that there might by no possibility be a failure, 2Cor 9:3-5. Though he had the utmost confidence in them, and fully believed that they were disposed to give liberally, yet he knew also that something might prevent it, unless messengers went to secure the contributions; and that the consequence might be, that he and they would be "ashamed" that he had boasted so much of their readiness to give.

(3.) To excite them to give liberally, Paul advances the great principles that the reward in heaven will be in proportion to the liberality evinced on earth, and that God loves one who gives cheerfully, 2Cor 9:6,7. By the prospect, therefore, of an ample reward, and by the desire to meet with the approbation of God, he calls upon them to contribute freely to aid their afflicted Christian brethren.

(4.) He further excites them to liberal giving by the consideration that, if they contributed liberally, God was able to furnish them abundantly with the means of doing good on a large scale in time to come, 2Cor 9:8-11. In this way he would enable them to do good hereafter, in proportion as they were disposed to do good now; and the result of all would be, that abundant thanks would be rendered to God--thanks from those who were aided, and thanks from those who had aided them that they had been enabled to contribute to supply their wants.

(5.) As a final consideration inducing them to give, the apostle states that not only would they thus do good, but would show the power of the gospel, and the affection which they had for the Jewish converts, and would thus contribute much in promoting the glory of God. The Jewish converts would see the power of the gospel on their Gentile brethren; they would feel that they now appertained to one great family; they would praise God for imparting his grace in this manner; and they would be led to pray much for those who had thus contributed to alleviate their wants, 2Cor 8:12-14.

(6.) Paul closes the whole chapter, and the whole discussion respecting the contribution about which he had felt so deep an interest, by rendering thanks to God for his "unspeakable gift," JESUS CHRIST, 2Cor 9:15. Paul was ever ready, whatever was the topic before him, to turn the attention to him. He here evidently regards him as the Author of all liberal feeling, and of all true charity; and seems to imply that all that they could give would be small compared with the "unspeakable gift" of God, and that the fact that God had imparted such a gift to the world was a reason why they should be willing to devote all they had to his service.

Verse 1. For as touching the ministering to the saints. In regard to the collection that was to be taken up for the aid of the poor Christians in Judea. Rom 15:26, 1Cor 16:11, 2Cor 8.

It is superfluous, etc. It is needless to urge that matter on you, because I know that you acknowledge the obligation to do it, and have already purposed it.

For me to write to you. That is, to write more, or to write largely on the subject. It is unnecessary for me to urge arguments why it should be done; and all that is proper is to offer some suggestions in regard to the manner in which it shall be accomplished.

(*) "touching" "concerning" (a) "ministering to the saints" 2Cor 8:4INTRODUCTION to 2nd Corinthians Chapter 10

PAUL, having finished the subject of the duty of alms-giving in the previous chapter, enters in this on a vindication of himself from the charges of his enemies. His general design is to vindicate his apostolic authority, and to show that he had a right, as well as others, to regard himself as sent from God. This vindication is continued through chapters 11 and 12. In this chapter, the stress of the argument is, that he did not depend on anything external to recommend him on any "carnal weapons;" on anything which commended itself by the outward appearance; or on anything that was so much valued by the admirers of human eloquence and learning. He seems willing to admit all that his enemies could say of him on that head, and to rely on other proofs that he was sent from God. In chapter 11 he pursues the subject, and shows, by a comparison of himself with others, that he had as good a right certainly as they to regard himself as sent by God. In chapter 12 he appeals to another argument, to which none of his accusers were able to appeal, that he had been permitted to see the glories of the heavenly world, and had been favoured in a manner unknown to other men.

It is evident that there was one or more false teachers among the Corinthians, who called in question the Divine authority of Paul. These teachers were native Jews, 2Cor 11:13,22, and they boasted much of their own endowments. It is impossible, except from the epistle itself, to ascertain the nature of their charges and objections against him. From the chapter before us it would seem that one principal ground of their objection was, that though he was bold enough in his letters, and had threatened to exercise discipline, yet that he would not dare to do it. They accused him of being, when present with them, timid, weak, mild, pusillanimous, of lacking moral courage to inflict the punishment which he had threatened in his letters: To this he replies in this chapter.

(1.) He appeals to the meekness and gentleness of Christ; thus indirectly and delicately vindicating his own mildness from their objections, and entreats them not to give him occasion to show the boldness and severity which he had purposed to do. He had no wish to be bold and severe in the exercise of discipline, 2Cor 10:1,2.

(2.) He assures them that the weapons of his warfare were not carnal, but spiritual. He relied on the truth of the gospel, and on the power of motives; and these weapons were mighty, by the aid of God, to cast down all that offended him. Yet he was ready to revenge and punish all disobedience by severe measures, if it were necessary, 2Cor 10:3-6.

(3.) They looked on the outward appearance. He cautioned them to remember that he had as good claims to be regarded as belonging to Christ as they had, 2Cor 10:7. He had given proofs that he was an apostle; and the false teachers should look at those proofs, lest they should be found to be opposing God. He assured them that if he had occasion to exercise his power he would have no reason to be ashamed of it, 2Cor 10:8. It would be found to be ample to execute punishment on his foes.

(4.) The false teachers had said that Paul was terrible only in his letters. He boasted of his power, but it was, they supposed, only epistolary bravery. He would not dare to execute his threatening. In reply to this, Paul, in a strain of severe irony, says that he would not seem to terrify them by mere letters. It would be by something far more severe. He advised such objectors, therefore, to believe that he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, 2Cor 10:9-12.

(5.) He pursues the strain of severe irony by secretly comparing himself with them, 2Cor 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that he had not the courage to do that, 2Cor 10:12. Nor did he dare to boast of things wholly beyond his ability, as they had done. He was contented to act only within the proper limits prescribed to him by his talents, and by the appointment of God. Not so they. They had boldness and courage to go far beyond that, and to boast of things wholly beyond their ability, and beyond the proper measure, 2Cor 10:13,14. Nor had he courage to boast of entering into other men's labours. It required more courage than he had to make a boast of what he had done, if he had availed himself of things made ready to his hand, as if they were the fruit of his own labours, implying that they had done this; that they had come to Corinth, a church founded by his labours, and had quietly set themselves down there; and then, instead of going into other fields of labour, had called in question the authority of him who had founded the church, and who was labouring indefatigably elsewhere, 2Cor 10:15,16. Paul adds, that such was not his intention, he aimed to preach the gospel beyond, to carry it to regions where it had not been spread. Such was the nature of his courage; such the kind of boldness which he had, and he was not ambitious to join them in their boasting.

(6.) He concludes this chapter with a very serious admonition. Leaving the strain of irony, he seriously says, that if any man were disposed to boast, it should be only in the Lord. He should glory not in self-commendation, but in the fact that he had evidence that the Lord approved him; not in his own talents or powers, but in the excellence and glory of the Lord, 2Cor 10:17,18.

Verse 1. Now I Paul myself beseech you. I entreat you who are members of the church not to give me occasion for the exercise of severity in discipline. I have just expressed my confidence in the church in general, and my belief that you will act in accordance with the rules of the gospel. But I cannot thus speak of all. There are some among you who have spoken with contempt of my authority and my claims as an apostle. Of them I cannot speak in this manner; but instead of commanding them, I entreat them not to give me occasion for the exercise of discipline.

By the meekness and gentleness of Christ. In view of the meekness and mildness of the Redeemer; or desiring to imitate his gentleness and kindness. Paul wished to imitate that. He did not wish to have occasion for severity, he desired at all times to imitate and to exhibit the gentle feelings of the Saviour. He had no pleasure in severity; and he did not desire to exhibit it.

Who in presence. Marg., in outward appearance. It may either mean that when present among them he appeared, according to their representation, to be humble, mild, gentle, 2Cor 10:10, or that in his external appearance he had this aspect. 2Cor 10:10. Most probably it means that they had represented him as timid when among them, and afraid to exercise discipline, however much he had threatened it.

Am base among you. The word here used (ταπεινος) usually means low, humble, poor. Here it means timid, modest, the opposite of boldness. Such was formerly the meaning of the English Word base. It was applied to those of low degree or rank; of humble birth; and stood opposed to those of elevated rank or dignity. Now it is commonly used to denote that which is degraded or worthless, of mean spirit, vile; and stands opposed to that which is manly and noble. But Paul did not mean to use it here in that sense. He meant to say that they regarded him as timid, and afraid to execute the punishment which he had threatened, and as manifesting a spirit which was the opposite of boldness. This was doubtless a charge which they brought against him; but we are not necessarily to infer that it was true. All that it proves is, that he was modest and unobtrusive, and that they interpreted this as timidity, and want of spirit.

But being absent am bold toward you. That is, in my letters. 2Cor 10:10. This they charged him with, that he was bold enough when away from them, but that he would be tame enough when he should meet them face to face, and that they had nothing to fear from him.

(a) "beseech you" Rom 12:1 (1) "in presence" "in outward appearance" (b) "am base" 2Cor 10:10

Albert Barnes (1834) · public domain