THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS
[Sidenote: The Author.]
The genuineness of this Epistle is almost universally admitted,
although it is not quoted quite as early as the First Epistle. The two
Epistles are interwoven with each other by several threads of thought,
such as St. Paul's intention to visit Macedonia, his decision with
regard to the incestuous man, and his direction to collect alms for the
Christians of Jerusalem. Moreover, this Epistle agrees with the Book
of Acts, and at the same time is plainly independent of it. Acts does
not mention _Titus_, whose name is prominent in 2 Corinthians, and at
the same time Acts xx. 5, 6 corroborates the account of the visit to
_Troas_ in 2 Cor. ii. 12, 13. The whole style of the Epistle is so
natural and impassioned, so wonderful in its light and gloom, that
there is only one author to whom we can possibly attribute it.
There is, however, a difficulty with regard to the last four chapters.
It is thought by some critics that they are a separate Epistle written
by St. Paul to the Corinthians, and afterwards joined to chs. i.-ix.
These writers are usually of the opinion that the last four chapters
were written before i.-ix., and that their theory will account for the
fact that they are more severe and depressed in tone. Now, it is true
that i.-ix. seem more hopeful than x.-xiii., and also that i.-ix.
contain two references to a previous letter (ii. 4; vii. 8, 9). We
find, too, in 2 {144} Cor. i. 23; ii. 1, 4, that the apostle shows a
shrinking from the thought of another visit to Corinth, while in 1
Corinthians no such feeling is manifested. If, however, 2 Cor.
x.-xiii. had been written in the interval, the feeling is not
unreasonable. But the facts of the case seem to be most easily
explained by the belief that there was a letter written between 1 and 2
Corinthians, but that this letter has been lost. In spite of the
difference in tone between the two parts of 2 Corinthians, there is
sufficient continuity of theme to make us hesitate to detach them.
[Sidenote: To whom written.]
"Unto the Church of God which is at Corinth, with all the saints which
are in the whole of Achaia." The latter part of the address shows us
that St. Paul felt it necessary to vindicate himself to all the
Christians in Greece (Hellas). His opponents had evidently been
extremely active.
[Sidenote: Where and when written.]
The Epistle was written in A.D. 55, a few months after 1 Corinthians,
from some town in Macedonia, probably Philippi. It was sent by the
hands of Titus and perhaps St. Luke (2 Cor. viii. 18-23).
The First Epistle was received submissively by the Corinthians, the
strife of parties subsided, and the case of incest was dealt with as
the apostle required. In consequence of this happy result, it seems
that St. Paul decided to visit the Corinthians on his way to Macedonia,
sailing straight to Corinth from Ephesus (2 Cor. i. 15), as well as to
pay them the visit which he had promised before (1 Cor. xvi. 5).
Timothy, who had arrived at Corinth in accordance with St. Paul's
previous wish (1 Cor. iv. 17; xvi. 10), soon returned to Ephesus with
news of a second and more serious crisis. We do not know what caused
it, or what was precisely its character, but it is certain that St.
Paul's motives and authority were harshly and openly challenged.
Perhaps Timothy himself was insulted, and therefore, indirectly, the
apostle who gave him his commission and authority. St. Paul wrote at
once a {145} very sharp letter, which is the _second lost letter_ to
the Corinthians, and he resolved to return to his earlier plan of
visiting them only as he came south from Macedonia. He made this
resolution to spare them for the present the pain of meeting him. This
lost letter was probably sent by Titus (2 Cor. xii. 18), who also
carried instructions with regard to the collection for the poor at
Jerusalem. Apparently St. Paul thought that it would be wiser not to
entrust Timothy with the delicate task of again calming the Corinthian
wranglers. As soon as Titus left, St. Paul was full of nervous
apprehension as to the effect which this letter would produce. He set
out from Ephesus (2 Cor. i. 8-10) in great anxiety, his departure being
perhaps precipitated by the riot so graphically described in Acts. He
tells us himself that when he came to Troas he had still no relief for
his spirit--no news from Corinth. Though he found an opening for the
gospel at Troas, he hurried on into Macedonia, and at last Titus came
with joyful news of the penitence and submission of the Corinthians.
St. Paul then wrote this Epistle. Towards the end of December, A.D.
55, he reached Corinth, where he stayed for three months.
The Book of Acts fits perfectly with the Epistles. From Acts xx. 1-3
we see that St. Paul did visit Macedonia and Greece at the close of his
stay at Ephesus, and from Acts xix. 22 we see that he sent Timothy
before him.
[Sidenote: Character and Contents.]
The Epistle has the nature of a letter sent by a spiritual father to
his children rather than of a doctrinal treatise with an argument
carefully built up. Its value for us lies chiefly in the vivid reality
with which it reflects the personality of the writer, his love for his
converts, his intense conviction that his apostolic commission and
power are entirely genuine--a conviction which is set off by his wish
always to associate himself with the weakness and fragility of ordinary
human nature. Throughout the Epistle there are scattered allusions to
Christian doctrine which are of the very highest importance. Before
giving an outline of the {146} Epistle, we may notice one or two
doctrinal passages of special importance.
First, with regard to the Resurrection. The teaching of 1 Corinthians
is further explained. St. Paul shows how entirely he has thrown off
the feeling of terror which environed the ordinary Jewish idea of
death. The sense of union with God by which a few Jews in some rare
flashes of inspiration knew that they would live after death, is here
triumphant. St. Paul regards death as a portal to that happy existence
which can only be described as being "at home with the Lord" (2 Cor. v.
1-8; cf. Phil. i. 23). Union with Christ _now_ absolutely guarantees
union with Him hereafter. The resurrection-body which in 1 Corinthians
he described as "a spiritual body," he poetically calls the "house from
heaven" which God will provide for the redeemed spirit. Then he thinks
of this new body as a _robe_. And as he hopes that Christ will come
again before we have put off our present body in death, he says that he
desires to be clothed with the new body over his present body, "if so
be that being clothed we shall not be found naked." The last phrase is
obscure, but it probably is a fresh rebuke of those Corinthians who
denied the resurrection of the body. If so, it means "assuming, as is
indeed the case, that we shall really be found clothed with a body at
Christ's coming, and not naked (_i.e._ bodiless spirits)."
Secondly, with regard to the work of Christ. In 2 Cor. iv. 4 He is
called the "image of God." Now, St. Paul teaches that we men may
reflect the likeness of Christ to God:
"The truth in God's breast
Lies trace for trace upon ours impressed:
Though He is so bright and we so dim,
We are made in His image to witness Him."
But St. Paul also teaches that the relation between the Son and the
Father is unique. He means that Christ reveals the Father completely
in virtue of this eternal relation between them. We are made to become
like God, but the Son is not {147} made; He does not belong to the
class of created things (1 Cor. viii. 6). And St. Paul never speaks of
Christ _becoming_ the Son of God. He regards Christ as having always
been the Son, exercising divine functions, and therefore as "God
blessed for ever" (Rom. ix. 5). In 2 Cor. iii. 17, 18 he asserts that
the Lord is the divine Spirit who animates the new dispensation. The
old Jewish dispensation is described as "letter," because it was a
system of outward commandments; the Gospel dispensation is described as
"spirit," because it is a system of spiritual principles which are
summed up in Christ. We by reflecting His glory are transformed into
the same image by successive stages of glory. This glory comes from
the Lord Jesus, who is the Spirit of Christianity (2 Cor. iii. 18). It
is important to notice that St. Paul does not confuse the Second Person
of the Trinity with the Third Person, and that for many years the
Christians used occasionally to describe the divine nature of the Son
by the word "Spirit." They gradually gave up this manner of speaking,
as it was ambiguous.
In 2 Cor. v. 18-21 there is an important statement on the Atonement.
The close connection between the Atonement and the Incarnation is shown
in the assertion that "God was in Christ, reconciling the world unto
Himself," and the love of both the Father and the Son is shown in the
words that "He made Him to be sin on our behalf." The first statement
saves us from the idea that God selected a holy man to reveal His will,
and then gave up this best of men to unimaginable suffering. No! it
was God Himself who came in the Person of the Sufferer. The second
statement implies that Christ, though sinless, was treated as a sinner.
He thus by dying accomplished the end which our punishment would
accomplish, namely, the expression of God's hatred of sin and love of
righteousness.
The Epistle opens with an introduction and thanksgiving, in which there
seems to be a note of sadness, marking the effect which the crisis in
Corinth has left on the mind of St. Paul. He proceeds to give a
personal explanation. The visit to the {148} Corinthians on the way to
Macedonia was abandoned only because of the pain which it would have
given them; the sharp letter was not written in wrath, but in sorrowful
love (i. 23-ii. 1-4). St. Paul goes on to ask pardon for the man who
caused the recent disturbance (ii. 5-11).
Then, whilst he is describing his journey to Macedonia (ii. 12-17), he
breaks off suddenly into a digression, in which he describes the
dignity of the apostolic ministry, its superiority over the Mosaic
ministry, the nature of its commission, and the seal of it in a life
which is always martyrdom (iii. 1-vi. 13). St. Paul concludes this
section with a short appeal to the Corinthians to avoid contamination
from heathenism (vi. 14-vii. 1).
He then returns to the situation of ii. 13. He tells us with how much
joy he received the news that Titus brought him--joy for the
Corinthians, for Titus, and for himself. The next two chapters (viii.,
ix.) contain instructions and exhortations respecting the fund
mentioned in 1 Cor. xvi. 1. The last four chapters follow quite
naturally. The apostle speaks with plain severity to rebuke those who
created the recent disturbance, and to warn any there may be whose
submission perhaps has not been quite entire. The prevailing tone is
that of pathetic and sorrowful expostulation. St. Paul repeats the
unkind things that have been said of him--how unimposing his presence,
that he depends on alms, that he is only eloquent with his pen. But he
defends his apostleship with absolute though very humble confidence,
counting up the things that he can say for himself--his share in Jewish
privileges, his sufferings for Christ, the revelations that God has
sent him, the signs of his success, the continual weakness that Christ
gives and blesses. Truly, the apostle is even greater than his grief.
The Epistle concludes with a benediction, in which St. Paul
co-ordinates the Three Persons of the Holy Trinity. From primitive
times these words have been used as the introduction to the most solemn
part of the Greek liturgy, from which they were taken into the services
of the Church of England.
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ANALYSIS
(1) St. Paul's thankfulness and exhortation: i. 1-ii. 17.--Salutation,
thanksgiving, the promised visit postponed, the previous letter, the
penitent offender. St. Paul's journey to Macedonia, triumph in Christ.
(2) The Apostle's ministry: iii. 1-vii. 1.--His converts are his
letters of commendation, the superiority of this ministry of the gospel
above that of the Mosaic dispensation (iii.).
Christ the subject of his preaching, present light affliction resulting
in eternal glory (iv.).
Inspiring hopes of the resurrection, constraining love of Christ, the
ministry of reconciliation based on the atonement (v.).
He persuades and suffers (vi. 1-13).
Warning against being yoked with unbelievers (vi. 14-vii. 1).
(3) The Corinthian Church and Titus: vii. 2-ix. 15.--The visit of Titus
to Corinth, the godly sorrow that followed (vii. 2-16).
The collection for the poor at Jerusalem, Macedonian generosity, praise
of Titus (viii.).
Exhortation to a generosity like that of the Macedonians (ix.).
(4) A sorrowful expostulation: x.-xiii.--A warning to those who despise
his authority (x.).
His rights and his sufferings for Christ (xi.).
Revelations given, but also a thorn in the flesh, the signs of an
apostle, how he and Titus had dealt with the Corinthians (xii.).
He repeats that he will come to Corinth a third time, exhortation,
benediction (xiii.).
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