Introducing 2 Corinthians (2 Corinthians 1:1–2)

Church life is not all sunshine and roses. Because churches comprise sinners reconciled to God, reconciliation remains a major theme. And reconciliation, by nature, implies alienation, or at least tension. So it was with the church at Corinth and the apostle Paul. This is the theme of 2 Corinthians

Second Corinthians is at least the fourth letter that Paul penned to this local church, but it is the second inspired letter to the church. The content of the first inspired letter casts an interpretive shadow on this second one.

In 1 Corinthians, Paul reminded the church at Corinth that, when he came to them (Acts 18), he did so with a cruciform message. He came to preach Christ crucified, risen, interceding, and coming again. Paul’s cross-centred message influenced his cross-centred manner, means, and method of ministry. It is the latter that is at the heart of this second letter. For since the time that Paul wrote his first letter, both his person and his ministry had come under severe attack. He was used to such opposition. He expected it. However, in this case, the attacks were having the effect of tempting his converts, at the church of God in Corinth, to depart from the gospel. Their souls were at stake and therefore Paul could not, in good conscience, remain silent. These thirteen chapters are the response of a shepherd concerned, not about his reputation and his well-being, but rather about the spiritual welfare of God’s flock. In this letter, we hear Paul at his most vulnerable as he shares his heart for this beloved church. It is the most personal of all of his recorded letters. It bleeds with love and therefore with emotion, including righteous anger and even righteous threats to set things right. It breathes a tone of injured, wounded love, and yet also of relentless affection.

A good friend in ministry who died recently used to describe himself as feeling “naked” after his Lord’s Day ministry. I understand. Pouring out your soul, even to the point of it hurting; sharing your heart; baring your soul. These aspects of ministry expose a preacher in a way that most cannot understand. But if we pay attention to these thirteen chapters of 2 Corinthians, perhaps we will come to understand something of this.

But though this letter provides a particular kind of comfort for pastors—and hence it is one to which they often turn to find solace—it is of particular help to any Christian who knows the burden of loss in the work of the Great Commission. Kent Hughes writes, “If you have ever invested your life in that of another (perhaps a child or a friend or a coworker or a relative) and then have had others lead that one astray, 2 Corinthians if for you. Those who really care about the gospel and authentic ministry will find 2 Corinthians captivating. For those who don’t care, this is about what your heart ought to be—and what you ought to be about!”

In this first study, we will get a bird’s eye-view of the letter while getting a grip on the various themes that flow through it. Rather than this being merely an academic Bible study (which, of course, is valuable), I trust we will be challenged to be about what we ought to be about: namely, making disciples of Jesus Christ who are increasingly cruciform in the words of the mouth, the meditations of the heart, and in the actions of the life.

We will aim for this by the words of the first two verses, which, though typical of Paul’s letters, are, in this case, packed with special significance. We consider three things from this introduction:

1. Paul’s Apostleship (v. 1a)
2. Paul’s Affection (v. 1b)
3. Paul’s Anticipation (v. 2)

The letter introduces us to “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother” (v. 1).

Ancient letters followed a particular pattern. A salutation identified the author, which was followed by thanksgiving for those to whom the letter was addressed. Then came the content of the letter with a concluding greeting. Something similar is found in 2 Corinthians, with a noticeable difference with reference to the thanksgiving section (1:3–11). Unlike most of his letters, including 1 Corinthians, Paul’s thanksgiving is not with reference to the recipients of the letter but rather to God who has blessed both the writer and the recipients. This Godward focus is huge in the opening chapter and is especially important for Paul, who has suffered a lot of gospel affliction. His afflictions are directly connected to his calling as an apostle. And his apostleship is at the heart of the problems in Corinth. Therefore, these opening words are significant. In other words, perhaps at no other time, with perhaps the exception of his letter to the churches in Galatia, do the words, “Paul, an apostle of Jesus Christ by the will of God” carry so much weight. Let me explain.

The word “apostle” means “sent one” and is used a couple of ways in the New Testament. It can be used to signify someone who is sent as a messenger (John 13:16; 2 Corinthians 8:23; Philippians 2:25). But, of course, its main usage is with reference to those whom Jesus sent in a special, qualified way. To be an apostle required that a disciple be chosen by Jesus to then accompany him during his three-and-a-half-year ministry and they had to have been witnesses of him after the resurrection. The Twelve are thus designated “apostles” (with Matthias replacing Judas).

The Twelve, by virtue of this apostleship, exercised special authority. They either wrote inspired Scripture or oversaw the writing of Scripture. It seems that, generally, they exercised special gifts of the Spirit and exercised discipline in a unique way (see Paul in 2 Corinthians 4–5; 10 etc.; see John’s “threat” in 3 John). The early church devoted themselves to the apostles’ doctrine, which was the foundation of the new covenant church. It still is (see Jude). When the apostles spoke, the church was to listen.

Therefore, when Paul commences this letter identifying himself as an “apostle,” he is claiming authority. He is making the point that the church must listen. But a couple of things must be considered.

First, since Paul was not a follower of Jesus during his incarnational ministry, how could he refer to himself as an apostle?

Paul was a unique case. In his first inspired letter to the Corinthians, he made this point when he said that, by God’s grace, he was an apostle (1 Corinthians 15:8–11). In this letter, he repeats this claim when he writes, “Truly the signs of an apostle were done among you” (12:12). That is, he was a confirmed apostle, serving as an apostle “by the will of God.”

Why was it important for Paul to make this point? Because the legitimacy of his apostleship was under attack in Corinth. So-called “super-apostles” (11:5; 12:11) had come to Corinth, presumably from Jerusalem and allegedly commended by the legitimate apostles, who denied Paul’s apostleship. This had commenced sometime earlier, which had necessitated a painful visit from Paul, followed by a painful letter (no longer in existence) in which Paul rebuked the church for listening to these false apostles (see 11:13).

These false apostles proclaimed a false gospel, thereby imperilling the souls of those influenced by their ministry. Without mincing words, Paul lumps them together as messengers of Satan, seducing the church away from her true Groom, the Lord Jesus Christ (11:1ff).

To more fully appreciate the special significance of Paul’s opening identification as an apostle by the will of God, we need to be aware of the reasons this would even be questioned by the church at Corinth.

Paul will refer to these false apostles ironically and pejoratively as “super-apostles” (11:5; 12:11). He uses the adjective “super” to highlight their personal claim to one-upmanship, and it was very much connected to the Corinthian culture as a whole.

Corinth was an immensely important city in the days of the Roman Empire. After being conquered and subsequently destroyed by Rome in 146 BC, it was rebuilt about one hundred years later. It would become a Rome-loyal city of great financial, cultural, and athletic prominence. (The Corinthian games second only to the Olympic Games.) It was also a city of great academic prominence. It would become a centre of both great learning and would be famous for rhetorical and oratorical brilliance coupled with philosophical acumen. It was very much like most major large cities of our day including Johannesburg, Cape Town, London, New York City, Washington DC, etc. Perhaps this was why Paul was given revelational encouragement when he first evangelised and planted a church there (Acts 18:9–11).

The “super-apostles” were a false foil to the ministry of a true apostle like Paul. They emphasised the following great rhetorical and oratorical skill. They elevated celebrity speakers who could “wow” the crowds by their brilliance and showmanship. Proof of their great speaking skills was that they could demand high fees for their speeches. In fact, they were so much a cut above the rest that they would not be caught dead doing manual labour.

Another proof that they were “super-apostles” was that you would never find them arrested for disturbing the peace. They would never be arrested by the authorities for inciting turmoil by the content of their message.

Another feather in their cap was that they showed up to their speaking engagements on time as they said they would. After all, they knew where their “bread” came from and so they would not disappoint.

Finally, lest anyone question their credentials, they purportedly had letters of commendation from the “big boys” back in Jerusalem.

If you are familiar with the contents of 2 Corinthians, you will have detected a major contrast between these super-apostles and the life manner, the ministry message, and the ministerial methodology of Paul. For the undiscerning in Corinth, this difference meant a dismissal of Paul.

Paul’s physical presence and oratorical skills would have kept him off the rhetorical speaking circuit. He confesses that the general consensus was that his bodily presence was weak, to the point of being contemptible. The super-apostles would win that round.

Paul did not charge his converts, nor the churches to which he ministered. In fact, he refused personal remuneration from the church in Corinth and chose rather to work with his hands, making tents and probably other leather products. He was poor, while the super-apostles were wealthy. Clearly they were to be commended while Paul and his ministry and message was to be condemned.

But, related to this, what about this offering he was purportedly collecting for suffering Christians in Jerusalem? Was it really for them? Or was it a ruse for Paul to secure finances in lieu of his failure to be able to make it on the speaking circuit? Was Paul a crook?

Paul suffered, usually for his faith. He was, it seems, both a troublemaker and under God’s judgement because he was always undergoing some affliction. He was a weakling, by his own admission (2 Corinthians 12; etc.) whereas the super-apostles were popular and strong. They did not need the prayers of others; they were just fine as they were. Paul, however, seems so pathetic.

Paul seemed to be rather fickle. After all, he said in 1 Corinthians 16:5–9 that he planned to visit them but those plans seemingly never came to fruition. Again, later, after he made a quick trip to visit them in a crisis, he had communicated his desire to visit them again, but this never transpired. Was he really a man of integrity?

Finally, apparently Paul was a bit of a lone ranger when it came to the apostolic band. He claimed to be God’s apostle to the Gentiles, so why did he preach in synagogues? And though he claimed to have received the right hand of fellowship from the pillar apostles—John, Peter, and James—in Jerusalem (see Galatians 2:8–9), did he really? If he did, where was the written proof? Where was his letter of commendation? In our vernacular, where was his accredited diploma?

It is against this backdrop that we should thoughtfully read the opening words: “Paul, an apostle of Jesus Christ by the will of God.” Paul is saying a lot! He is claiming a lot.

It is painful when those you love and sacrificially serve turn on you. It is painful when those you have won to Jesus Christ and discipled believe the worst about you, when they listen to lies and reject you. This is a reality in pastoral ministry. Any minister who has served long will have relational scars. But such scars are not reserved only for elders; they are the lot of any and all who seriously engage in the Great Commission, the lot of any and all who engage in committed and meaningful membership in the local church.

But lest we despair, 2 Corinthians reveals that, in such affliction, there is amazing comfort to be had. God’s will is for us to serve as sent ones, which means that, like our Lord and Saviour, we will suffer as his sent ones (John 20:21). But praise God that it is his will to both sustain us and to sanctify us. We will survive! Second Corinthians, among other lessons, provides us with this hope.

There is one more phrase to observe before moving on: “and Timothy our brother.” As Paul begins this letter, he wants the church in Corinth to know that sitting with him is a man who had spent time with them (1 Corinthians 4:17; 16:10–11). Timothy had probably delivered the first letter to the Corinthian church and, while there, would have testified firsthand about the kind of life his mentor lived. And so, as the super-apostles were seeking to poison Paul’s reputation, he subtly reminds them of what Timothy had had confirmed about Paul (see especially 1 Corinthians 4:17). Rather than listening to the unsubstantiated slander of those who did not know him, they would be wise to listen to one who knew his life inside and out (2 Timothy 3:10–14).

We can learn from this that, sadly, that slander exists in the wider church. Both understandable misunderstandings as well as mean-spirit, suspicious, diabolical misrepresentations occur—fed and exacerbated by social media. But before believing the worst, verify such reports with those who know the individual. Find their Timothy and verify the reports you hear.

The seeming mundane address to the recipients is actually quite loaded with significance when one considers the content of this letter: “To the church of God that is at Corinth, with all the saints who are in the whole of Achaia” (v. 1b).

When Paul writes “to the church of God” (and note that he only ever addresses Corinth in this way; see also 1 Corinthians 1:2), he is both providing a subtle reminder of their unique existence (by God’s gracious gospel) and revealing his affection and ambition for these people. Note two things about this ascription.

“Church” means “an assembly”; specifically, an assembly of people whom God has called out from the godless world system to belong to him through the person and work of his Son, the Lord Jesus Christ.

By God’s grace, sinners like you and me were chosen before God created this world to become his children. Knowing we would sin, he chose to make us new creations in Christ by the power of the Holy Spirit. This required Jesus to live as the God-Man. He lived a sinless life and died under God’s condemnation in the place of sinners. God then applied the perfect righteousness of Jesus Christ to the account of all for whom Jesus died and rose again. By this gracious exchange, sinners were reconciled to God and this reconciliation was lived out amongst other Christians in local churches. As we do so, this reconciliation is spread wider to “all the saints who are in the whole of” our area.

The local church was a unique people with a unique existence in a pagan world. There is nothing like the church. The gospel of Jesus Christ, the new covenant which he brought about by the shedding of his blood, is the only way for us to be reconciled to God (5:16–21). And what a mighty reconciliation it is—for the entire cosmos will one day be! This reconciliation is to be observable in our relationships.

Therefore, it is to be lamented when we do not live like the unique people we are. When we allow ungodly influences to create tensions between believers then we need to run to the gospel and be reconciled again. This is precisely why Paul wrote this letter (5:20–21). He applied the gospel horizontally having experienced it vertically.

If you have embraced a teaching, a doctrine, a theological trajectory that separates Christians from Christians, then you and I might be wise to see if it aligns with the gospel of Jesus Christ. We would be wise to test it against apostolic teaching. We would be wise to test it against the spirit of Jesus Christ.

Connected to this is the reality that, as goes the local church, so goes the wider church. This is simple logic because, just as no man is an island, so no church is an island. And this is especially the case in our Internet age. This means that the local church has the responsibility to speak against lies and liars while maintaining our responsibility to guard legitimate unity. Beware.

It is interesting that, after “defending” the integrity of his ministry (chapters 1–7), Paul returns to the theme raised in 1 Corinthians 16:1–4. It seems that perhaps the Corinthians had reneged on their commitment to supply aid to the saints in Jerusalem. The tensions raised by false apostles and immature Christians deceived by the super-apostles resulted in a circling of the wagons and the neglecting of “all the saints” elsewhere. This is precisely what happens when tribalism gains a foothold in churches.

So much of this epistle is a principled appeal to reconciliation between Christians through the gospel. May it have this affect upon us.

Paul loved the church and had a special affection for the church at Corinth. For this reason, Paul wrote a letter to them exhorting them away from worldliness (1 Corinthians 5:9). Later, having heard a disturbing report from some church members, he wrote 1 Corinthians (1 Corinthians 1:11–12; 16:17).

After delivering the letter, Timothy apparently returned with both good news (some in the church were responding well and putting things right) and bad news (factions were being fomented by some who were overly impressed with worldly “teachers”). Therefore, Paul made a quick visit to set matters straight, which he calls a “painful visit” (2:1). Apparently, someone(s) in the congregation had severely mistreated him, disrespecting him in a terrible way and causing him much hurt. Nevertheless, he continued to love them, enough to follow up with a letter that causes them godly grief (2:3–4; 7:8). He was later thrilled to learn from Titus that the offenders had repented and that the church had been reconciled to them (7:5–13).

Paul will also recount how burdened he was about them, so much so that he left an evangelistic opportunity in Troas to find Titus to get information about their welfare (2:12ff). He would eventually visit this church, spending probably three months with them, fellowshipping and shepherding them further.

I point this out to make the point that Paul’s affection for this local “church of God” was such that he would not give up on them. No, his faith in God and his confidence in the gospel of God was such that he maintained a strong ambition for their spiritual growth. Perhaps the absence of a 3 Corinthians is testimony to an effective affection. That is, Paul’s loving pastoral perseverance paid off.

Brothers and sisters, I trust that our study of this letter will equip us to appreciate that we are unique people that is to live uniquely in a Corinthian-like culture. May God help us to affectionately persevere with the godly ambition of the building up of the church through faithfulness to the gospel of Jesus Christ. But for this prayer to be answered, we need what only God can supply. We learn of this in the closing words of this salutation.

Rather than Paul now writing, “Hi,” he uses a uniquely Christian salutation: “Grace to you and peace from God our Father and the Lord Jesus Christ” (v. 2). In essence, “Hi to those who truly identify as God’s children and as spiritual siblings of Jesus Christ. May God’s shalom be yours.”

Second Corinthians, as we have seen, is a call to gospel reconciliation. It is a call to repentance and to forgiveness of those who repent. Further, it is a call to sacrificial generosity for the needs of beleaguered saints, a call to gospel partnership. But as Paul will unpack in chapters 10–13, it is also a call to self-examination and a warning if we do not take God’s word seriously. It is therefore an invitation to God’s needed “grace” and his subsequent bestowal of spiritual well-being: “peace.”

God’s grace appears often in this epistle eighteen times, perhaps most notably when Paul urges grace giving (chapters 8–9), when he boasts in God’s sustaining grace (12:9), and in the well-known benediction of 13:14.

God’s undeserved enabling favour is the only way an individual Christian will joyfully persevere despite ministry setbacks. It is the only way shepherds will affectionately remain at their post. And it is the only way that believers will corporately persevere to mature unity as the church of God.

As we do, we will experience the shalom of God to the glory of God to the advancement of the gospel to the strengthening of the church of God. May God use 2 Corinthians for all of this as we study it together. Despite the afflictions and tensions we will surely experience, may such grace introduce us to the constructive comfort that our Father desires for us.

AMEN