Second Corinthians

Overview

I. Introduction

On the road in Macedonia, St. Paul authored at least two letters to the church in Corinth after writing First Corinthians.; these were possibly the "Book of Tears" (see 2 Cor 2:3-4; 2 Cor 7:5-12) and Second Corinthians (thus making it the fourth letter he wrote them; the first one mentioned in 1 Cor 5:9 was lost). He penned these missives for three reasons. First, he wanted to answer criticism that he faced among the members there concerning his status and authority as an apostle; he also desired to address the judgment he endured for his practice of evangelizing without cost, even refusing hospitality. At the same time, he earnestly sought support for the mother church in Jerusalem. And, he strove to correct some lingering abuses mentioned in First Corinthians, even though the community had made a little progress in these areas.

II. Dating: Early Autumn of 56 CE in Macedonia.

Paul wrote Second Corinthians within several months after leaving Ephesus where he authored First Corinthians, but before left Macedonia (Acts 20:1-3; 2 Cor 8:1-5); he originally intended to make his way to Corinth, but changed his mind (1 Cor 1:15-2:4).

A. Argument for Editing.

Many scholars cast a critical eye upon the letter as a single entity, but posit two or more letters stitched together by an editor. They point to the "Book of Tears" mentioned in 2 Cor 2:3-4 and 2 Cor 7:5-12; one line of reasoning equated 10:1-13:10 as this document based upon the following reasons:

1. Structure.

Unlike the other Pauline letters, Second Corinthians consisted of two distinct chaistic groups (1:3-7:16 and 10:1-13:10) divided by a section without such an overarching structure (8:1-9:15).

Overview Directory

2. Content.

Each one of the parts mentioned above contained different themes: Paul's modest defense for his ministry (1:3-7:16), his appeal for funding the Jerusalem collection (8:1-9:15) and a far more aggressive boast of his status as an apostle (10:1-13:10). The differences between the first and last groups stood in stark relief. Paul penned 10:1-13:10 to heighten his boast against the apostle's opponents, those he called "super-apostles." In 11:16-12:10, he asserted his equality to them as a Jew, then insisted on his superiority to them in terms of suffering and spiritual visions. Yet, he played down his pride in 2 Cor 3:1 and 2 Cor 5:12. How could one letter contain such a discrepancy? A scholar could explain away the differences themselves as the flow of Paul's thoughts in a hastily written letter, he faced a far more daunting task arguing that position in the face of the apostle's boast couched in a chaistic structure.

3. Change in tone.

The tone between chapters 8-9 and 10-13 shifted in a jarring manner. In chapters 8-9, Paul implored his audience to contribute to the collection he was taking for the mother church in Jerusalem. Suddenly, he changed the subject to an full blown apologia for his ministry. Why would he ask for charitable contributions from the Corinthian community one moment, then the next moment roar off into a subject that would put the community on the defensive?

4. Evidence that 10:1-13:10 preceded 1:3-7:16: Individual verses.

a. In obedience to Paul's authority:

10:5-6 We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, 6 being ready to punish every disobedience, when your obedience is complete.

2:9 For this is why I wrote, that I might test you and know whether you are obedient in everything.

b. Spare the community Paul's wrath:

13:2 I warned those who sinned before and all the others, and I warn them now while absent, as I did when present on my second visit, that if I come again I will not spare them…

1:23 But I call God to witness against me—it was to spare you that I refrained from coming again to Corinth.

c. Paul's suffering due to his anger:

13:10 For this reason I write these things while I am away from you, that when I come I may not have to be severe in my use of the authority…

2:3 And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice…

These verses indicated Paul wrote 10:1-13:10 to the community in his controlled rage, yet relented to an extent when Titus returned with news of their efforts to repent (2 Cor 12:18).

5. Evidence for Editing.

Distinct structures and sharp differences in content argued for editing. The brevity of and lack of named friends/coworkers in the conclusion to the letter (2 Cor 13:11-14) also indicated the hand of an editor.

B. Main Argument Against Editing.

No theory lacked critics, however. These scholars questioned separating 10:1-13:10 from the rest of the letter and identifying it as the "Book of Tears." Many appeal to the argument from silence: no evidence exists in the historical record that 10:1-13:10 began as a separate document, much less as the "Book of Tears." So, 10:1-13:10 could not be it.

This line of reasoning depends upon probability and the argument for simplicity (Occam's razor); the simplest way to explain the lack of a document was to assume it probably didn't exist in the first place. In reality, it's a bet that what has not been found will never be found.

Basing an argument on probability has its pitfalls. Non-existence is speculative along a continuum; it does not attain certitude. True, the chances for actually finding such a document are remote, but the historical record bursts with surprises. Unlike the hypothetical nature of the "Q" source, Second Corinthians clearly indicated that such a letter of anguish existed. The problem did not lie in existence but in identification.

Arguing from simplicity depends upon taking all the evidence into account. Just because the final form of Second Corinthians had unity did not mean it had cohesion. Instead, the evidence of different structures and content argue heavily for editing. If an editor did compile Second Corinthians, 10:1-13:10 stood as the best candidate for the "Book of Tears."

C. Dating of the "Book of Tears:" Spring of 56 CE.

If 10:1-13:10 was the "Book of Tears," when did Paul write it? Let's place its date within Paul's three visits to Corinth.

1. First Visit.

Paul originally visited Corinth during his second missionary journey (50 CE) when he established the church community there (Acts 18:1-18).

2. Second Visit.

The Corinthian community disintegrated into factions; Paul felt it necessary to pen First Corinthians in response and tasked Timothy to deliver the letter (1 Cor 16:10-11). He wrote the letter during the winter of 55 CE or early spring of 56 CE. 1 Cor 4:19 and 1 Cor 16:5-8 mentioned plans for a second visit (about 56 CE) to address the issues at hand; there was no mention of a second visit in Acts.

Paul made his base of operations in Ephesus, a major seaport on the Aegean. Since Corinth lie along ancient sea lanes as a stop-over point only 250 miles away, he could have easily booked passage for a three to four day journey, spent a few weeks in the city and returned to Ephesus. The "we " passages (Acts 16:18-20:4) did not include his time in Ephesus; that fact could explain why a short, second visit was not recorded in Acts.

3. Third Visit.

In 2 Cor 12:14 and 2 Cor 13:1, Paul laid out his plans for a "painful visit." He gave Titus the job of delivering the "Book of Tears" to the community (2 Cor 7:8) most likely from Ephesus in the spring of 56 CE. While he evangelized in Macedonia (summer of 56 CE), he wrote Second Corinthians; in 2 Cor 1:12-2:4, he demurred from visiting the community over the pain he caused from his comments.

D. Conclusion

Based upon the comments within the "second" letter to the community at Corinth, the hotheaded Paul wrote the end of the text ("Book of Tears:" 10:1-13:10) before he cooled his anger, restated his apologia (1:3-7:16) and requested contributions for the mother Church in Jerusalem (8:1-9:15). Considering the short time window between the letters mentioned in the "second" document, we can assume Paul wrote the "Book of Tears" approximately in the spring of 56 CE on the road in Macedonia, demurred, then penned a more conciliatory message that summer.

As an aside, I should give credit for the Scripture text. The translation used in the text comes from the World English Bible, a version in the public domain (not copyrighted). I translated periodic verses as examples in the context of the commentary.

III. Synopsis and Commentary: Part 1: Paul's Work Among the Corinthians (1:3-7:16)

Chiasmus 1: Paul's Work Among the Corinthians (1:3-7:16)

A1: Introductory Comments (1:3-2:13)

B1: Defense of Paul's Ministry (2:14-4:4)

C1: Paul's Ministry: "Treasure in earthen vessels" (4:5-15)

C2: Paul's Ministry "...walk by faith, not by sight" (4:16-5:10)

B2: Defense of Paul's Ministry (5:11-7:4)

A2: Joy in Reconciliation Despite Sending a Prior Letter (7:5-16)

A. Letter Salutation (1:1-3; parallel in 13:11-13)

1 Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the assembly of God which is at Corinth, with all the saints who are in the whole of Achaia: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

St. Paul began his letter with a brief greeting along with Timothy to the Church in Corinth (2 Cor 1:1-2); the salutation matched the style of those in his other letters.

B. Step A: Introductory Comments (1:3-2:13)

1. Thanksgiving (1:3-11).

3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4 who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we ourselves are comforted by God. 5 For as the sufferings of Christ abound to us, even so our comfort also abounds through Christ. 6 But if we are afflicted, it is for your comfort and salvation. If we are comforted, it is for your comfort, which produces in you the patient enduring of the same sufferings which we also suffer. 7 Our hope for you is steadfast, knowing that, since you are partakers of the sufferings, so you are also of the comfort.

Paul continued with an extended benediction for his deliverance. He praised God for divine comfort in times of trial so he could empathize with other Christians facing prejudice. In fact, he saw the troubles he endured to evangelize as comfort to those in Corinth; he suffered so they could enjoy the fruits of his activities, just as the Passion of Christ gave salvation to all believers. Because of the hardships he endured, he could relate to the rising opposition they faced in Corinth (2 Cor 1:3-7).

8 For we don't desire to have you uninformed, brothers, concerning our affliction which happened to us in Asia: that we were weighed down exceedingly, beyond our power, so much that we despaired even of life. 9 Yes, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raises the dead, 10 who delivered us out of so great a death, and does deliver, on whom we have set our hope that he will also still deliver us, 11 you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many persons on your behalf.

Paul then mentioned his suffering on the road in Asia Minor. He and his companions felt they like they had been condemned to death, but had escaped so they could continue to evangelize. While this tested their faith, they found solace in the prayers of the churches (2 Cor 1:8-11)

2. Paul changed his travel plans (1:12-2:4).

12 For our boasting is this: the testimony of our conscience that in holiness and sincerity of God, not in fleshly wisdom but in the grace of God, we behaved ourselves in the world, and more abundantly toward you. 13 For we write no other things to you than what you read or even acknowledge, and I hope you will acknowledge to the end— 14 as also you acknowledged us in part—that we are your boasting, even as you also are ours, in the day of our Lord Jesus.

15 In this confidence, I was determined to come first to you, that you might have a second benefit, 16 and by you to pass into Macedonia, and again from Macedonia to come to you, and to be sent forward by you on my journey to Judea. 17 When I therefore planned this, did I show fickleness? Or the things that I plan, do I plan according to the flesh, that with me there should be the "Yes, yes" and the "No, no?" 18 But as God is faithful, our word toward you was not "Yes and no." 19 For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not "Yes and no," but in him is "Yes." 20 For however many are the promises of God, in him is the "Yes." Therefore also through him is the "Amen", to the glory of God through us.

21 Now he who establishes us with you in Christ and anointed us is God, 22 who also sealed us and gave us the down payment of the Spirit in our hearts.

23 But I call God for a witness to my soul, that to spare you, I didn't come to Corinth. 24 We don't control your faith, but are fellow workers with you for your joy. For you stand firm in faith.

In 1 Cor 16:10-12, Paul originally intended to visit the Corinthian church in the spring as he made his way to Jerusalem with the charitable donations of the Gentile communities. However, he changed those plans; hence, some in Corinth accused him of vacillating. In his defense, he point to his sincerity and transparency in preaching the Good News; then, he appealed to the community for their understanding. He wanted to visit them but he could not for another reason. He did not vacillate in his intention, just as God did not change his mind on a whim. In fact, God's promises were steady, hence trustworthy; he saved those who put their faith in Christ, including Paul and the faithful in Corinth. He and those who doubted him both partook in the charisms of the Spirit. What they shared together far outstripped any disappointment the Corinthians might have felt at his absence (2 Cor 1:12-20).

1 But I determined this for myself, that I would not come to you again in sorrow. 2 For if I make you grieve, then who will make me glad but he who is made to grieve by me? 3 And I wrote this very thing to you, so that when I came, I wouldn't have sorrow from them of whom I ought to rejoice; having confidence in you all that my joy would be shared by all of you. 4 For out of much affliction and anguish of heart I wrote to you with many tears, not that you should be made to grieve, but that you might know the love that I have so abundantly for you.

After his prologue, Paul honestly set forth one reason for his change of plans. He wrote First Corinthians in terse prose, but now he had second thoughts on his tone. He truly cared for the community and he anguished over the letter. He did not want another visit to cause further pain (2 Cor 2:1-4).

3. Pardon for the Offender (2:5-11).

5 But if any has caused sorrow, he has caused sorrow not to me, but in part (that I not press too heavily) to you all. 6 This punishment which was inflicted by the many is sufficient for such a one; 7 so that, on the contrary, you should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his excessive sorrow. 8 Therefore I beg you to confirm your love toward him. 9 For to this end I also wrote, that I might know the proof of you, whether you are obedient in all things. 10 Now I also forgive whomever you forgive anything. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, 11 that no advantage may be gained over us by Satan, for we are not ignorant of his schemes.

In 1 Cor 5:1-8, Paul ordered the community to excommunicate a man who slept with his stepmother. While he did not specify this man directly in Second Corinthians, the apostle strongly implied the connection, since there was no other in either Corinthian letters. In a pastoral manner, he called upon the community to forgive the sinner lest the man despair. In the beginning, he commanded the community to shun the sinner as a test of their obedience and its members responded accordingly. Now, the man repented so they should receive him back into the fold. And, as the community forgave, so did Paul (2 Cor 2:5-11)

4. Anxiety in Troas (2:12-13).

12 Now when I came to Troas for the Good News of Christ, and when a door was opened to me in the Lord, 13 I had no relief for my spirit, because I didn't find Titus my brother, but taking my leave of them, I went out into Macedonia.

Acts 16:8-10 mentioned the city only in passing and within the context of a vision Paul had calling him to Macedonia. In Second Corinthians, he alluded to this invitation (2:12, "for me a door (of opportunity) having opened") but he felt a loss with the absence of Titus. Thus, he left for Macedonia (2 Cor 2:12-13).

C. Step B1: Defense of Paul's Ministry (2:14-4:4; parallel in 5:11-7:4)

1. The Triumphal Parade (2:14-17).

14 Now thanks be to God who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place. 15 For we are a sweet aroma of Christ to God in those who are saved and in those who perish: 16 to the one a stench from death to death, to the other a sweet aroma from life to life. Who is sufficient for these things? 17 For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.

Paul suddenly shifted tone, invoking a parade of triumph that was only held for conquerors in Rome. The most recent festival was declared by Claudius in honor of the general Ostorius over the Britons in 51 CE. During the procession, thick plums of incense offered to the gods in temples along the parade route (Via Sacra) floated over the crowds, sweetly scenting the festivities. The apostle invoked this imagery to describe his missionary journey. Along the way, he and his entourage followed the hero, Christ; the Good News he proclaimed was like sweet smelling incense that brought life, unlike the stench of sin that brought death. Paul and his fellow evangelists did not peddle mere words about Christ, but were sent by God and stood in the presence of the Risen One, just like the soldiers in the parade who followed their victorious leader (2 Cor 2:14-17).

2. The Mosaic and Christian Covenants (3:1-18).

1 Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you? 2 You are our letter, written in our hearts, known and read by all men, 3 being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.

4 Such confidence we have through Christ toward God, 5 not that we are sufficient of ourselves to account anything as from ourselves; but our sufficiency is from God, 6 who also made us sufficient as servants of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.

Paul again defended himself ("we") against questions about his authority. He claimed no need for a letter of recommendation, but pointed to the results of his evangelization. The church he founded in Corinth was his resume, the "letter of Christ," written in the Spirit, not on stone tablets of the old covenant. His competence came from a commission given by God. The apostle ministered the new covenant of the Spirit that gave eternal life, unlike the Law which condemned sinners to death (2 Cor 3:1-6).

7 But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face, which was passing away, 8 won't service of the Spirit be with much more glory? 9 For if the service of condemnation has glory, the service of righteousness exceeds much more in glory. 10 For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. 11 For if that which passes away was with glory, much more that which remains is in glory.

Paul expanded upon the distinctions between the Christian and the Mosaic covenants. Both were revealed in glory. When Moses descended Mount Sinai with the covenant carved in stone, the Israelites turned away, not to look upon the leader's radiant face. But because that covenant could only declare the guilt of sin, its glory faded compared to that of the new covenant in Christ that acquitted the condemned. Notice the apostle did not oppose the covenants, but described them in progressive terms. The Mosaic covenant held until the end times; now, with the advent of the final days that began at the Crucifixion, the Christian covenant replaced it. Through the "ministry of death" came the "ministry of life" (2 Cor 3:7-11).

12 Having therefore such a hope, we use great boldness of speech, 13 and not as Moses, who put a veil on his face so that the children of Israel wouldn't look steadfastly on the end of that which was passing away. 14 But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. 15 But to this day, when Moses is read, a veil lies on their heart. 16 But whenever someone turns to the Lord, the veil is taken away. 17 Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. 18 But we all, with unveiled face seeing the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.

Paul acted with boldness in proclaiming the Good News. But, his Jewish brothers and sisters did not accept the Good News ("hardened minds"). When they heard the Torah read at synagogue services, he contended their eyes were still covered by the "veil" of ignorance; only faith in Christ could raise it and let them see the glory of the new covenant. He held that Christians saw the Lord's glory, if only partially. But they attained spiritual freedom from the old covenant (duty to the Torah) in the Spirit (2 Cor 3:12-18; Dead Sea Scroll 1QH 12:4).

In this discussion about his leadership, Paul implicitly directed his comments towards his Jewish opponents, either within the Church (Judaizers) or outside (non-Christian Jews). His immediate audience were Gentile believers. If Jews found a relationship with YHWH by keeping the Torah (which defined sin), the non-Jews were automatically condemned because they lived outside that relationship. The apostle held Gentile faithful found salvation through faith in Christ. While he still found value in the Law (Rom 3:31), he considered its utility to Gentiles as passing on to something greater.

3. Paul's Suffering on the Road (4:1-4).

1 Therefore, seeing we have this ministry, even as we obtained mercy, we don't faint. 2 But we have renounced the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 Even if our Good News is veiled, it is veiled in those who are dying, 4 in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them.

Realizing God's mercy so he did not lose heart, Paul insisted on his innocence in spreading the Good News. He neither deceived his audience nor distorted the message. Returning to the veil image, he charged those who rejected his message as wearing the "veil" of ignorance; if they would only see the "light" of the Gospel, they would avoid destruction. (2 Cor 4:1-4).

D. Step C1: Paul's Ministry: "Treasure in earthen vessels" (4:5-15)

5 For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake, 6 seeing it is God who said, "Light will shine out of darkness," who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

7 But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God and not from ourselves. 8 We are pressed on every side, yet not crushed; perplexed, yet not to despair; 9 pursued, yet not forsaken; struck down, yet not destroyed; 10 always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body. 11 For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh. 12 So then death works in us, but life in you.

13 But having the same spirit of faith, according to that which is written, "I believed, and therefore I spoke." We also believe, and therefore we also speak, 14 knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you. 15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God.

Paul saw his own precarious state ("clay jars") in contrast to the life of the Spirit within him ("treasure") that came from God (2 Cor 4:7). He faced persecution, beatings and even death threats for the gospel, but his faith and his charisms carried him forward. In his sufferings, the apostle bound himself the Paschal Mystery; in his struggles, he died with Christ; in his missionary successes, he shared in the live of the Risen Christ. As he believed, he proclaimed, in hope of the general resurrection. He reasoned that the more who received the Good News, the more who would hope in eternal life, the more who would give praise and glory given to God. So, he endured temporary suffering for eternal reward. (Notice his irony with the images of light and the veil; now he implied that what could be seen in this world blinded but what could not be seen in the next world gave clear sight.) (2 Cor 4:7-18)

E. Step C2: Paul's Ministry "...walk by faith, not by sight" (4:16-5:10)

16 Therefore we don't faint, but though our outward person is decaying, yet our inward person is renewed day by day. 17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory, 18 while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.

Paul insisted he preached not for self-promotion, but as "slaves" for his audience. In doing so, he held that he was an instrument in God's prerogative. Through the Gospel, God enlightened the hearts of those who believed.

1 For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. 2 For most certainly in this we groan, longing to be clothed with our habitation which is from heaven, 3 if indeed being clothed, we will not be found naked. 4 For indeed we who are in this tent do groan, being burdened, not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life. 5 Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit.

6 Therefore we are always confident and know that while we are at home in the body, we are absent from the Lord; 7 for we walk by faith, not by sight. 8 We are courageous, I say, and are willing rather to be absent from the body and to be at home with the Lord. 9 Therefore also we make it our aim, whether at home or absent, to be well pleasing to him. 10 For we must all be revealed before the judgment seat of Christ that each one may receive the things in the body according to what he has done, whether good or bad.

Paul shifted the metaphor for his physicality from a clay jar to a tent, but placed this image in view of eternal life. The dwelling of his body would pass away; he, however, would find a heavenly home made by God himself. He groaned for that body of God's life and that yearning gave him the perseverance to carry on. While he preferred heaven, he served the Lord on earth in hope; he "lived by faith and not by sight" (2 Cor 5:7; notice he referred back to the irony of sight in 2 Cor 4:18). He only desired to please the Lord, for he foresaw the Final Judgment as a moment of complete personal revelation (2 Cor 5:1-10)

F. Step B2: Defense of Paul's Ministry (5:11-7:4; parallel in 2:14-4:4)

1. Ministry of Reconciliation (5:11-21).

11 Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your consciences. 12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance and not in heart. 13 For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you. 14 For the love of Christ compels us; because we judge thus: that one died for all, therefore all died. 15 He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.

16 Therefore we know no one according to the flesh from now on. Even though we have known Christ according to the flesh, yet now we know him so no more. 17 Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new. 18 But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; 19 namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.

20 We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God. 21 For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.

When he reminded his audience about his reputation, Paul made a cryptic comment. His activities gave the Corinthians a substantive answer to those who were "proud of their outward appearance." These were Paul's Jewish opponents whom he referred to in 2 Cor 3:1-18, those proud of their circumcision. If the local church faced some opposition from either the Jewish community or the party of Judaizers (2 Cor 5:12), the problem was minimal based upon this single reference.

Nonetheless, the apostle turned his sights on to what he considered a greater issue, the death of Christ. The Crucifixion demarcated the old order from the new, death from life. Christ died for all then rose from the dead, so all have died and should live for him in hope of their resurrection. The faithful who died (made a reality in baptism) rose to life in Christ as a new creation. This summed up Paul's ministry of reconciliation; he evangelized to help his listeners realize God set aside his judgment on the world (implicitly based upon violations of his Law); now the Lord wanted all to be forgiven. Paul preached as an "ambassador of Christ," constantly encouraging his audience to "be reconciled to God" (2 Cor 4:20). Thus, he pointed to the Innocent One bearing guilt for the sake of believers, so the believers could realize a right relationship with God (2 Cor 5:11-21).

2. The Acceptable Time (6:1-10)

1 Working together, we entreat also that you do not receive the grace of God in vain. 2 For he says,

"At an acceptable time I listened to you.
In a day of salvation I helped you."

Behold, now is the acceptable time. Behold, now is the day of salvation. 3 We give no occasion of stumbling in anything, that our service may not be blamed, 4 but in everything commending ourselves as servants of God: in great endurance, in afflictions, in hardships, in distresses, 5 in beatings, in imprisonments, in riots, in labors, in watchings, in fastings, 6 in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love, 7 in the word of truth, in the power of God, by the armor of righteousness on the right hand and on the left, 8 by glory and dishonor, by evil report and good report, as deceivers and yet true, 9 as unknown and yet well known, as dying and behold—we live, as punished and not killed, 10 as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing and yet possessing all things.

Paul restated the immediacy of his call by quoting Isaiah 49:8; now was the time of salvation. For his part, he again insisted on his innocence for the call, pointing out the many sufferings he endured in his ministry, claiming the virtuous and spiritual ways he conducted his evangelization (2 Cor 6:1-10).

3. Call for Repentance (6:11-7:4)

11 Our mouth is open to you, Corinthians. Our heart is enlarged. 12 You are not restricted by us, but you are restricted by your own affections. 13 Now in return—I speak as to my children—you also open your hearts.

14 Don't be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with darkness? 15 What agreement does Christ have with Belial? Or what portion does a believer have with an unbeliever? 16 What agreement does a temple of God have with idols? For you are a temple of the living God. Even as God said, "I will dwell in them and walk in them. I will be their God and they will be my people." 17 Therefore

"'Come out from among them,
and be separate,' says the Lord.
'Touch no unclean thing.
I will receive you.
18 I will be to you a Father.
You will be to me sons and daughters,'
says the Lord Almighty."

1 Having therefore these promises, beloved, let's cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.

2 Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one. 3 I say this not to condemn you, for I have said before that you are in our hearts to die together and live together. 4 Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our affliction.

Using the above defense of his ministry as a prologue, Paul stated he opened his heart to the Corinthians, now they should hear his instruction in kind. He demanded members in the community end a relationship with some outside group or corrupting influence (6:16a indicated the libertines who attended pagan festivals). He pointed to the presence of God in the community and his call to holiness as separation from the unclean (2 Cor 6:16-17; see Lev 26:11-12), even invoking a baptismal reference (2 Cor 7:1); in this way, the faithful became children of God (2 Cor 6:18; see 2 Sam 7:14). Instead of fellowship with the evil, he called upon the church to strengthen their ties with him, especially in light of his missionary efforts on their behalf; he took great pride in them and the work he did among them (2 Cor 6:14-7:4).

G. Step A2: Joy in Reconciliation Despite Sending a Prior Letter (7:5-16; parallel to 1:3-2:13)

5 For even when we had come into Macedonia, our flesh had no relief, but we were afflicted on every side. Fightings were outside. Fear was inside. 6 Nevertheless, he who comforts the lowly, God, comforted us by the coming of Titus, 7 and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and your zeal for me, so that I rejoiced still more.

8 For though I grieved you with my letter, I do not regret it, though I did regret it. For I see that my letter made you grieve, though just for a while. 9 I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might suffer loss by us in nothing. 10 For godly sorrow produces repentance leading to salvation, which brings no regret. But the sorrow of the world produces death. 11 For behold, this same thing, that you were grieved in a godly way, what earnest care it worked in you. Yes, what defense, indignation, fear, longing, zeal, and vindication! In everything you demonstrated yourselves to be pure in the matter. 12 So although I wrote to you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that your earnest care for us might be revealed in you in the sight of God. 13 Therefore we have been comforted. In our comfort we rejoiced the more exceedingly for the joy of Titus, because his spirit has been refreshed by you all. 14 For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our glorying also which I made before Titus was found to be truth. 15 His affection is more abundantly toward you, while he remembers all of your obedience, how with fear and trembling you received him. 16 I rejoice that in everything I am confident concerning you.

After the call to repentance, Paul briefly recounted his struggled on the road as a prelude to the encouragement he found in Titus' report. The apostle's companion related the community's concern for Paul and their efforts to reform based upon First Corinthians. Despite the pain it caused (2 Cor 2:1-4), Paul's terse letter had the affect he desired. After a period of anger and defensiveness, the church at Corinth took his words to heart; instead of rejecting Titus, they showed him gracious hospitality as an indirect proof of their repentance. They confirmed Paul's boosting to Titus about the community. Thus, the apostle's affection for them grew; his confidence in them had been restored (2 Cor 7:5-16).

IV. Synopsis and Commentary: Part 2: The Collection for Jerusalem (8:1-9:15)

1. Step A1: Appeal for the Jerusalem Collection (8:1-15)

1 Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, 2 how in a severe ordeal of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity. 3 For according to their power, I testify, yes and beyond their power, they gave of their own accord, 4 begging us with much entreaty to receive this grace and the fellowship in the service to the saints. 5 This was not as we had expected, but first they gave their own selves to the Lord, and to us through the will of God. 6 So we urged Titus, that as he had made a beginning before, so he would also complete in you this grace. 7 But as you abound in everything—in faith, utterance, knowledge, all earnestness, and in your love to us—see that you also abound in this grace.

8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. 9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich. 10 I give advice in this: it is expedient for you who were the first to start a year ago, not only to do, but also to be willing. 11 But now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability. 12 For if the readiness is there, it is acceptable according to what you have, not according to what you don't have. 13 For this is not that others may be eased and you distressed, 14 but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack, that there may be equality. 15 As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack."

In chapters 8-9, Paul promoted his collection for the church in Jerusalem (1 Cor 16:1-4, Rom 15:25-27). He boast about the extreme generosity of the Macedonians; even in their poverty, they contributed to the collection beyond their means. He used these comments to urge the Corinthian assembly to contribute; he even sent Titus and an advance party to the community in order to prepare the collection as a test of their love. In the same way Christ impoverished himself to enrich others, he urged his audience to contribute generously, not out of guilt, but out of a free-giving spirit. He noted the collection began a year before; now he cajoled his audience to finish the task, not merely as a matter of generosity, but one of fairness. Citing Exo 16:18, he reminded the Corinthians that they took care of a need our of their abundance; some day, they would receive assistance in their day of need (2 Cor 8:1-15).

2. Step B: Sending Titus as Paul's Representative (8:16-24)

16 But thanks be to God, who puts the same earnest care for you into the heart of Titus. 17 For he indeed accepted our exhortation, but being himself very earnest, he went out to you of his own accord. 18 We have sent together with him the brother whose praise in the Good News is known throughout all the assemblies. 19 Not only so, but he was also appointed by the assemblies to travel with us in this grace, which is served by us to the glory of the Lord himself, and to show our readiness. 20 We are avoiding this, that any man should blame us concerning this abundance which is administered by us. 21 Having regard for honorable things, not only in the sight of the Lord, but also in the sight of men. 22 We have sent with them our brother whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he has in you. 23 As for Titus, he is my partner and fellow worker for you. As for our brothers, they are the apostles of the assemblies, the glory of Christ. 24 Therefore show the proof of your love to them before the assemblies, and of our boasting on your behalf.

The advance party mentioned above included Titus as Paul's appointed leader and two other unknown "brothers," one of the apostle's traveling companions known for his evangelization (2 Cor 8:18-19), the other tested by Paul many times and found worthy of the task (2 Cor 8:22). Paul appointed this trio to insure the integrity of the collection (2 Cor 8:20-21; with an allusion to Prov 3:4), for they represented Paul personally as well as the many churches in the Aegean basin (2 Cor 8:23). He urged the Corinthians to show the trio hospitality, for they eagerly wished to serve the faithful there (2 Cor 8:16-24).

3. Step A2: Appeal for the Jerusalem Collection (9:1-15)

1 It is indeed unnecessary for me to write to you concerning the service to the saints, 2 for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your zeal has stirred up very many of them. 3 But I have sent the brothers so that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared, 4 lest by any means, if anyone from Macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed in this confident boasting. 5 I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.

6 Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. 7 Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 8 And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. 9 As it is written,

"He has scattered abroad. He has given to the poor.
His righteousness remains forever."

10 Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness, 11 you being enriched in everything for all generosity, which produces thanksgiving to God through us. 12 For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to God, 13 seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ and for the generosity of your contribution to them and to all, 14 while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you. 15 Now thanks be to God for his unspeakable gift!

After he gave the trio's resume to his audience, Paul related his boasts to the Macedonians about the generosity of the Corinthians as one of the reasons for sending Titus and his companions; if they failed in their quest, the apostle would be solely disappointed, even humiliated. Of course, he insisted the community give freely, citing an agricultural saying loosely based on Prov 11:24-25 (2 Cor 9:6) and an allusion to cheerful giver from Prov 22:8 (LXX). He assured those donating that God gave in overflowing measure so the faithful live a life overflowing with righteous acts, citing Ps 112:9. Returning to the agricultural image of the sower, he reinforced the belief that God implicitly initiated the collection through his grace ("charis"), along with bounty of all good works that welled up into abundant thanksgiving ("eucharistia") to the Lord. He noted the generosity of the community bolstered their reputation as faithful Christians ("in obedience to the gospel of Christ") and gave the recipients, along with other communities, another reason to glorify God. In the end, Paul thanked God for his "exceeding" grace poured out on the Corinthians, thus placing the collection within a liturgical outlook (2 Cor 9:1-15).

Chapters 8-9 consisted of several small chaistic groups within three larger chaisms: 8:1-15, 8:16-24 and 9:1-15. due to these smaller clusters, some scholars hold chapters 8 and 9 came from different documents, but others believe the chapters form a single unit.

V. Synopsis and Commentary: Part 3 "Book of Tears" (10:1-13:10)

Chiasmus 2

A1: Paul's Style of Ministry with the Corinthian Community (10:1-18)

B1: Paul and His Opponents (11:1-15)

C: Paul's Boast (11:16-12:10)

B2: Paul Compared Himself with his Opponents (12:11-18)

A2: Paul's Apologia and Planned Third Visit to Corinth (12:19-13:10)

A. Step A1: Paul's Style of Ministry with the Corinthian Community (10:1-18)

1 Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you. 2 Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh. 3 For though we walk in the flesh, we don't wage war according to the flesh; 4 for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, 5 throwing down imaginations and every high thing that is exalted against the knowledge of God and bringing every thought into captivity to the obedience of Christ, 6 and being in readiness to avenge all disobedience when your obedience is made full.

7 Do you look at things only as they appear in front of your face? If anyone trusts in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, so we also are Christ's. 8 For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up and not for casting you down, I will not be ashamed, 9 that I may not seem as if I desire to terrify you by my letters. 10 For, "His letters", they say, "are weighty and strong, but his bodily presence is weak, and his speech is despised." 11 Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present.

Paul first compared his gentle style of ministry when he visited the community with his terse style of writing, assuring his audience that, indeed, he was not passive-aggressive as some assumed. He was willing to "go to war" for the Gospel, destroying any arrogant argument so that all might obey Christ. Accusing the Corinthians of judging by appearances alone and assuming their place as faithful, he called for the community's self-reflection. If they belonged to the Lord, so did he; they could not charge him with deviating from the Good News. Moreover, he preached based upon the "authority of the Lord" so he could build up people, not tear them down; hence, he boasted about his evangelistic ministry. Returning to the charge he was passive-aggressive, Paul did not intend to scare his audience with his letters, but he would act when he visited them in a way that was consistent with the tone and content found within them (2 Cor 10:1-11).

12 For we are not bold to number or compare ourselves with some of those who commend themselves. But they themselves, measuring themselves by themselves, and comparing themselves with themselves, are without understanding. 13 But we will not boast beyond proper limits, but within the boundaries with which God appointed to us, which reach even to you. 14 For we don't stretch ourselves too much, as though we didn't reach to you. For we came even as far as to you with the Good News of Christ, 15 not boasting beyond proper limits in other men's labors, but having hope that as your faith grows, we will be abundantly enlarged by you in our sphere of influence, 16 so as to preach the Good News even to the parts beyond you, not to boast in what someone else has already done. 17 But "he who boasts, let him boast in the Lord." 18 For it isn't he who commends himself who is approved, but whom the Lord commends.

Paul next turned to the charge some made against him of puffed up self-promotion. He wouldn't compare himself with his self-appointed judges for the only standard they had was themselves, thus, making them fools. Instead, he would boast, but within limits. He took pride in his ministry of evangelization; after all, he founded the church in Corinth. He would not take credit for the work of another missionary, but that fact did not stop him from claiming his mandate came from Jesus. Quoting Jer 9:24, "the one boasting must boast in the Lord" (2 Cor 10:12-18).

B. Step B1: Paul and His Opponents (11:1-15)

1 I wish that you would bear with me in a little foolishness, but indeed you do bear with me. 2 For I am jealous over you with a godly jealousy. For I promised you in marriage to one husband, that I might present you as a pure virgin to Christ. 3 But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is in Christ. 4 For if he who comes preaches another Jesus whom we didn't preach, or if you receive a different spirit which you didn't receive, or a different "good news" which you didn't accept, you put up with that well enough. 5 For I reckon that I am not at all behind the very best apostles. 6 But though I am unskilled in speech, yet I am not unskilled in knowledge. No, in every way we have been revealed to you in all things.

7 Or did I commit a sin in humbling myself that you might be exalted, because I preached to you God's Good News free of charge? 8 I robbed other assemblies, taking wages from them that I might serve you. 9 When I was present with you and was in need, I wasn't a burden on anyone, for the brothers, when they came from Macedonia, supplied the measure of my need. In everything I kept myself from being burdensome to you, and I will continue to do so. 10 As the truth of Christ is in me, no one will stop me from this boasting in the regions of Achaia. 11 Why? Because I don't love you? God knows.

12 But what I do, that I will continue to do, that I may cut off opportunity from those who desire an opportunity, that in which they boast, they may be recognized just like us. 13 For such men are false apostles, deceitful workers, masquerading as Christ's apostles. 14 And no wonder, for even Satan masquerades as an angel of light. 15 It is no great thing therefore if his servants also masquerade as servants of righteousness, whose end will be according to their works.

After he asked for the indulgence of his audience, Paul invoked the image of a middle man who helped arrange the marriage between clans. In this case, he promised the community (the virgin bride) to Christ (the husband). But, then he shifted the image to the Fall where the devil tempted the community away from "sincere devotion to Christ" (2 Cor 11:3) like he led Eve astray. They received self-proclaimed "super-apostles" who proclaimed a different vision of Jesus, invoking a different spirit with a different content and delivering it in a much more eloquent style than Paul. He recognized the shortcomings of his rhetorical style but would not back away from his contention that he possessed superior knowledge. Nor would he give into the charge, that, because he refused any support from the community based upon his self-employment, he was inferior to those traveling charlatans who insisted upon the financial generosity of the community. Indeed, he received support from other churches (including the poor Macedonians) so he could evangelize the Corinthians free of charge. And he would continue to minister to them without cost to silence these false prophets who clothed themselves as "apostles," invoking the image of Satan as a deceiving "angel of light." These hucksters merely paraded around as "servants of righteousness"; they would soon face their end (2 Cor 11:1-15).

C. Step C: Paul's Boast (11:16-12:10)

16 I say again, let no one think me foolish. But if so, yet receive me as foolish, that I also may boast a little. 17 That which I speak, I don't speak according to the Lord, but as in foolishness, in this confidence of boasting. 18 Seeing that many boast after the flesh, I will also boast. 19 For you bear with the foolish gladly, being wise. 20 For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, or if he strikes you on the face. 21 To my shame, I speak as though we had been weak. Yet in whatever way anyone is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they the offspring of Abraham? So am I.

In the highpoint of his argument, Paul compared himself to his competitors in three areas: his origin, his sufferings and his visions. First, he claimed equity; he was as Jewish as the "super-apostles" were (2 Cor 11:22). In 2 Cor 5:12, he referred to those judged by "outward appearances" which could refer to circumcision. Taken together, these two verses could point to Judaizers who asserted superiority to Paul based upon their strict adherence to the Torah (Acts 15); the apostle fought vehemently against these opponents (Gal 6:11-13, Rom 1:16-17, Rom 3:21-22). More likely, however, the title referred to Kephas (Simon Peter; Gal 2:7-14) whom Paul rebuked in Gal 2:11-14 for eating exclusively with his fellow Jews, not with Gentiles; Kephas thus implied full membership in the Church required conversion to Judaism. The leader of the apostles had a following in Corinth (1 Cor 1:12).

23 Are they servants of Christ? (I speak as one beside himself.) I am more so: in labors more abundantly, in prisons more abundantly, in stripes above measure, and in deaths often. 24 Five times I received forty stripes minus one from the Jews. 25 Three times I was beaten with rods. Once I was stoned. Three times I suffered shipwreck. I have been a night and a day in the deep. 26 I have been in travels often, perils of rivers, perils of robbers, perils from my countrymen, perils from the Gentiles, perils in the city, perils in the wilderness, perils in the sea, perils among false brothers; 27 in labor and travail, in watchings often, in hunger and thirst, in fastings often, and in cold and nakedness.

28 Besides those things that are outside, there is that which presses on me daily: anxiety for all the assemblies. 29 Who is weak, and I am not weak? Who is caused to stumble, and I don't burn with indignation?

30 If I must boast, I will boast of the things that concern my weakness. 31 The God and Father of the Lord Jesus Christ, he who is blessed forever more, knows that I don't lie. 32 In Damascus the governor under King Aretas guarded the Damascenes' city, desiring to arrest me. 33 I was let down in a basket through a window by the wall, and escaped his hands.

Second, Paul claimed superiority to his opponents as a "servant of Christ." Here, he asserted his position not based upon his message but upon his sufferings. Like Jesus, he endured greater efforts, more prison time, more severe beatings and more near death encounters. To make his point, he detailed many of these experiences, even an escape from Damascus when he faced a death sentence (2 Cor 11:23-33; Dead Sea Scroll 4Q417 2).

1 It is doubtless not profitable for me to boast, but I will come to visions and revelations of the Lord. 2 I know a man in Christ who was caught up into the third heaven fourteen years ago—whether in the body, I don't know, or whether out of the body, I don't know; God knows. 3 I know such a man (whether in the body, or outside of the body, I don't know; God knows), 4 how he was caught up into Paradise and heard unspeakable words, which it is not lawful for a man to utter.

Last, Paul claimed superior knowledge based upon direct revelation, hence a closer relationship with God. He related a heavenly vision he had as a possible out-of-body experience (his shift to the third person in 2 Cor 12:1-4). He ascended to the third heaven (the highest level according to the Testament of Levi 2:7-10, 3:1-4) where he heard ineffable words too sacred to speak.

Notice Paul did not insist upon a better or more detailed content. Instead he claimed superiority based upon his background, his willingness to suffer for the Good News and his ecstatic experience; put together, these validated his place as an apostle and his message. He boasted about his status as a messenger send by Jesus, yet some of his Corinthian critics considered him a fool; so, he picked up the insult with some hint of sarcasm. (If they were so wise, as 2 Cor 11:19 stated, why did they put up with insults, enslavement, exploitation or physical abuse?) Yet, he would adopt their slight to prove his place, both as a beginning (2 Cor 11:16-19, 2 Cor 11:21) and ending (2 Cor 12:11) to the core of his argument.

5 On behalf of such a one I will boast, but on my own behalf I will not boast, except in my weaknesses. 6 For if I would desire to boast, I will not be foolish; for I will speak the truth. But I refrain, so that no man may think more of me than that which he sees in me or hears from me. 7 By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a messenger of Satan to torment me, that I should not be exalted excessively. 8 Concerning this thing, I begged the Lord three times that it might depart from me. 9 He has said to me, "My grace is sufficient for you, for my power is made perfect in weakness." Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me. 10 Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ's sake. For when I am weak, then am I strong.

By his own admission, Paul recognized a God-given check on his pride, a weakness or "thorn in the flesh" that he attributed to demonic messenger. Despite his prayer for relief, he only had the grace of God to rely upon. Then, he came upon an significant insight into his ministry; in his very weakness, the power of the Good News gained traction. Not only did his own energy diminish, the "power of Christ" became more prominent. The message and its charisms, not the messenger took center stage. Thus, Paul felt content to face his troubles, knowing that "whenever I am weak, he is strong" (2 Cor 12:6-10).

D. Step B2: Paul Compared Himself with his Opponents (12:11-18)

11 I have become foolish in boasting. You compelled me, for I ought to have been commended by you, for I am in no way inferior to the very best apostles, though I am nothing. 12 Truly the signs of an apostle were worked among you in all perseverance, in signs and wonders and mighty works. 13 For what is there in which you were made inferior to the rest of the assemblies, unless it is that I myself was not a burden to you? Forgive me this wrong!

14 Behold, this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not your possessions, but you. For the children ought not to save up for the parents, but the parents for the children. 15 I will most gladly spend and be spent for your souls. If I love you more abundantly, am I loved the less? 16 Even so, I myself didn't burden you. But you might say that being crafty, I caught you with deception. 17 Did I take advantage of you by anyone of those whom I have sent to you? 18 I exhorted Titus, and I sent the brother with him. Did Titus take any advantage of you? Didn't we walk in the same spirit? Didn't we walk in the same steps?

Even as a fool worth nothing, Paul gave little ground to the "super-apostles." He possessed great charisms, equating power with authenticity. Then, he returned to the question of his legitimacy. Was he less of an apostle simply because he demurred from the hospitality offered by the Corinthians? Did the members there measure the honor of an apostle based upon the gifts they gave him? Paul wanted to visit them for a third time and live among them without cost to the church, even at the cost of his life. Neither he nor Titus whom he sent took advantage of the community (2 Cor 12:11-18).

Notice this section (B2) paralleled 11:1-15 (B1) in four ways. First, Paul saw his boast as foolishness (2 Cor 11:1; 2 Cor 12:11). Second, he considered himself better than the "super-apostles" (2 Cor 11:5; 2 Cor 12:11). Third, he alluded to spiritual power (2 Cor 11:6; 2 Cor 12:12). Finally, he insisted upon his financial independence not to cause a burden upon the Corinthians (2 Cor 11:7-12; 2 Cor 12:13-18). These parallels strengthened the chaistic structure of 10:1-13:10.

E. Step A2: Paul's Apologia and Planned Third Visit to Corinth (12:19-13:10)

19 Again, do you think that we are excusing ourselves to you? In the sight of God we speak in Christ. But all things, beloved, are for your edifying. 20 For I am afraid that perhaps when I come, I might find you not the way I want to, and that I might be found by you as you don't desire, that perhaps there would be strife, jealousy, outbursts of anger, factions, slander, whisperings, proud thoughts, or riots, 21 that again when I come my God would humble me before you, and I would mourn for many of those who have sinned before now, and not repented of the uncleanness, sexual immorality, and lustfulness which they committed.

1 This is the third time I am coming to you. "At the mouth of two or three witnesses shall every word be established." 2 I have warned previously, and I warn again, as when I was present the second time, so now, being absent, I write to those who have sinned before now and to all the rest that if I come again, I will not spare, 3 seeing that you seek a proof of Christ who speaks in me who is not weak, but is powerful in you. 4 For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you.

5 Examine your own selves, whether you are in the faith. Test your own selves. Or don't you know about your own selves, that Jesus Christ is in you?—unless indeed you are disqualified. 6 But I hope that you will know that we aren't disqualified.

7 Now I pray to God that you do no evil; not that we may appear approved, but that you may do that which is honorable, though we may seem to have failed. 8 For we can do nothing against the truth, but for the truth. 9 For we rejoice when we are weak and you are strong. We also pray for this: your becoming perfect. 10 For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up and not for tearing down.

Rounding out the "Book of Tears," Paul presented a short defense to the Corinthians, then challenged them to reflect on their actions. Why did he have to defend himself? Toiling in full view by God, he worked to build them up, yet he feared that neither a visit would satisfy all parties involved nor resolve the subjects of immorality which he addressed in First Corinthians (chapters 5-7). Nonetheless, with a quote from Deu 19:15, he planned a third visit to correct the sinners, thus proving his authority. Again, he compared himself to Christ; his weakness among the faithful there reflected that of Jesus on the cross who, three days later, gained eternal power through his Resurrection. He and the community together lived in weakness, only to show outsiders God's power. So, he urged them to self-reflection and testing to see if Christ lived among them. He passed the test, did they? No matter what they thought of him, he encouraged them to live moral lives; he was pleased when, in moments of his own weakness, they remained steadfast. Hence, he wrote them so he would have no need to chide them when he arrived. His divinely given authority gave him the power to build up, not tear down (2 Cor 12:19-13:10).

F. A Short Farewell (13:11-13; parallel in 1:1-3)

11 Finally, brothers, rejoice! Be perfected. Be comforted. Be of the same mind. Live in peace, and the God of love and peace will be with you. 12 Greet one another with a holy kiss.

13 All the saints greet you.

14 The grace of the Lord Jesus Christ, God's love, and the fellowship of the Holy Spirit be with you all. Amen.

The letter concluded with a generic send off: various exhortations to live repent and live in peace, an exchange of greetings and a final benediction for the Corinthians. These verses could have been the original conclusion to 10:1-13:10 or an addition place there by an editor. Either way, the letter ended abruptly, lacking details that were found in other letters (First Corinthians and Romans, for example).

VI. Summary

In First Corinthians, Paul implicitly stressed the Church as the eschatological community, the assembly that lived in the world, yet, in the Spirit, touched the presence and the power of the Lord who would return in glory. In Second Corinthians, he placed this belief in the distant background. Instead, he focused upon his three concerns: his status and power as an apostle, his concern over irregularities in the Corinthian community and the collection for the "saints" in Jerusalem. This letter, as we now have it, clarified and deepened our understanding about the struggles both Paul and the Corinthian church faced in the 50's CE.

Sources

Stergiou, Costas. TheWord.net. Computer software. Vers. 5.0. TheWord.net. 2015. 2015 <http://theword.net/>.

NET Bible. theWord.net module. The NET Bible. 2015 <https://netbible.com/>.

Novum Testamentum Graece. theWord.net module. Vers. NA27. <theWord.net>.