An Overview of 2 Corinthians

by David Gooding

The biblical authors used the literary conventions of their day to convey their message. These included structures and patterns less obvious to us in our modern age. David Gooding brought his expertise in ancient literature to the biblical text, and these study notes represent his thinking about the structure, patterns and thought-flow of 2 Corinthians.

When speaking to groups of Bible students, he often said, ‘When it comes to Bible study, there is structure, pattern and thought-flow, and the greatest of these is thought-flow. Here are the thoughts of God expressed. Our job is to follow the thought-flow’. He taught that the most important thing to grasp in biblical interpretation is the way the author develops his message, and that discerning structure and patterns within the text should always be directed towards that end.

David Gooding developed these study notes over many years and distributed them at public and private talks. The study notes are not meant to be the last word on the book, and may not cover it entirely. The Myrtlefield Trust offers them to Bible students, preachers and teachers in order to stimulate further thinking about the book, so that its message may be better understood.

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Study Notes

The Sufficiency of God

Background to the Epistle

Introduction

1. Paul's promise to visit Corinth twice (2 Cor 1:15–16) is postponed owing to outbreak of trouble at Corinth.
2. Fulfilment of the promise (see all of 1 Cor and 2 Cor 1:23; 2:1–13).
3. This alteration is interpreted at Corinth as a broken promise (2 Cor 1:17); and as evidence of fear on Paul's part to face the Corinthians.
4. All this stirs into flame discontent against Paul, which had been smouldering for some time. The following are some of the criticisms with which he seems to have been attacked:
   • Paul was not a man of his word. His promises were unreliable (see 2 Cor 1:17–18).
   • Paul's gospel (i.e. justification by faith without works) was absurd. It means you can do as you like (see Rom 3:8; Gal). Just look at his converts and their behaviour (see 1 Cor 5:6). He ought to teach the law of Moses, he is not a true apostle at all. Where is his letter of commendation? (see 2 Cor 3).
   • Paul is a poor specimen of humanity: his body is a wreck (see 2 Cor 10:10; 4:10, 16). Greeks admired physical culture and gloried in appearance (2 Cor 5:12).
   • Paul is an extremist and fanatical, (2 Cor 5:13); 'narrow' (2 Cor 6:12).
   • Paul's honesty in money matters is not above suspicion. When he is in Corinth he refuses to take a gift; but when he gets away he keeps urging the Corinthians to make a collection for the believers at Jerusalem. He dares not come himself, but sends Titus after the money. What is he doing with it? (see 2 Cor 11:8–15; 12:17–18; 8:20–24).

Paul comforts and encourages himself in the face of all this by resting in God, whose all sufficiency is able to meet every need. He answers the criticisms by pointing the Corinthians to:

The Certainty of God's Work in Us, and the Reliability of His Promises

The Corinthians had misplaced their confidence. Circumstances have very real value when viewed aright (2 Cor 1:3–11); but certainty is to be found not in circumstances–not even in the circumstances of our work for God; but alone in his work for us. 'Now he that establishes us with you in Christ . . . is God.'

The Triumph of God's Overruling Strategy (2 Cor 2:14–16)

Spiritual work cannot be governed merely by clock and calendar. Love must be proved, obedience perfected. Satan must be watched, lest he gain an advantage. Sometimes spiritual considerations seem complicated, and duties appear to conflict (2 Cor 2:4, 9, 11–13). It is then that we can appreciate the skill of our conqueror who has subdued our rebel hearts and made us his slaves. Wherever we go, we are evidence of his triumphant work. 'Thanks be unto God, who always leads us in triumph in Christ' (2 Cor 2:14).

Paul's God-Given Capabilities to Minister the New Covenant, and the Glory of that Covenant (2 Cor 3:5–6)

Moses’ Covenant	The New Covenant
Written on stone	On the heart
Condemned	Justifies
Made the people afraid to look	Encourages us, though sinners,
at God’s glory	to gaze until we are changed
Faded	Endures and increases

Paul is not ashamed of his ministry. He needs no letter of commendation, 'not that we are sufficient of ourselves . . . but our sufficiency is from God'.

The Superiority of Our House in Heaven (2 Cor 5:1)

Paul's body had been broken by his rigorous service in bringing 'life' to the Corinthians (2 Cor 4:12). Paul was prepared to die, like his Lord. The clay body is fragile and weak (2 Cor 4:7–10); but that is an advantage. It makes it obvious that the power and treasure indwelling it is not of man, but of God (2 Cor 4:7). The clay body is temporary—a tent that can easily be taken down. The heavenly house is eternal, and will be our permanent residence (2 Cor 5:1). God has already given us the earnest of the Spirit: this makes us long for the completion of his work. We long to take up residence in our new home, specially designed by God, 'a building from God' (2 Cor 5:1). 'Now he that wrought us for this very thing is God' (2 Cor 5:5).

The Delightful Freshness of Personality 'in Christ' (2 Cor 5:17–18)

This world glories in appearance (2 Cor 5:12). We are freed from the bondage of its fashions, 'old things have passed away' (2 Cor 5:17). New motives govern us: the fear of God, respect for the judgment seat, and the love of Christ (2 Cor 5:10–11, 13–15). We are reconciled to God, i.e. we accept his will and behave accordingly. In Christ, we are in a lovely new world. 'If any man is in Christ, he is a new creation . . . all things are of God'.

The Comfort and Security of the Fatherhood of God (2 Cor 6:17–18)

It is not Paul who is narrow. Accompanying with the world in its religion has narrowed the affections of the Corinthians towards Paul (2 Cor 6:11–12). 'Come out and be separate', then will you prove God as Father. He is almighty, there is no narrowness with him. 'I will be a Father unto you . . . says the Lord Almighty.'

God's Financial Abilities (2 Cor 9:8–10)

Paul takes special measures to place his honesty in money matters above suspicion (2 Cor 8:18–23). The Macedonians, though extremely poor, had learned the secret of giving (2 Cor 8:4–5, 12); but the Corinthians' generosity had been slow, (2 Cor 8:10). God understands the problem of capital and income (2 Cor 9:10); and 'God is able to make all grace abound toward you; that you . . . may abound'.

Finally...

Whatever the thorn, the reproach, the distress, the persecution (2 Cor 12:7, 10), 'my grace is sufficient for you' (2 Cor 12:9).

The Midianites Invade

Why Did Paul Choose to Speak of God in this Way to the Corinthians?

Why does he not tell them of the priesthood of Christ, or the one sacrifice for sins forever, or of antichrist or other truths that he writes in letters to other churches? Why concentrate on the sufficiency of God? A comparison of Gideon's circumstances with Paul and the Corinthians will help us appreciate the wisdom and skill of Paul's ministry. Gideon received his revelation of Jehovah Shalom when the Midianites invaded his country.

Who Were the Midianites?

Let none think it fanciful or far-fetched to ask this question. Still today we speak of 'a typical Irishman', or 'a typical American', and it is understood what we mean. Circumstances and national history form national characteristics in different nations. It is so today, as it was in Old Testament days.

What is a typical Midianite?

1. Judges 8:24 says that they were Ishmaelites.
2. Genesis 16:12 describes Ishmael.
3. Exodus 2:11–15 relates how Moses, unable to stop strife and defeated by it, fled to Midian.
4. Exodus 18 portrays the priest of Midian as an expert regarding legal strife.
5. The name Midian means 'strife', or 'litigation'.

The answer is: a typical Midianite is a man of strife. The effect of the Midianite invasion was the destruction of all food, and the impoverishment and starvation of God's people (Judg 6:3–6). The cause of this invasion of strife, says God, is disobedience, particularly in matters of worship (Judg 6:7–10). In a strife-ridden, starving land, Gideon learned to appreciate God as Jehovah Shalom, the God of peace and plenty.

What was wrong at Corinth?

1 Corinthians 1:10–13; 3:3–5; 4:6–7; 6:1–8; 11:17–19 and 2 Corinthians 12:20 make it clear that they had been invaded by 'Midianites'—they were victims of strife.

1. The cause: disobedience to Paul, and hence to God (see 1 Cor 14:36–37; 2 Cor 10:3–6).
2. The effect: spiritual starvation (see 1 Cor 3:1–3).

Strife has such withering effects on God's people. It had at Corinth, so let us recognize it and take steps to combat it. It took the form of:

1. Party strife, i.e. the taking of names not common to all believers; the making of sects around them (see 1 Cor 1:10–13; 3:3–5; 4:6–7). To disobey these Scriptures and condone party names is traitorous to God's people. It has, and always will, let in strife and perpetuate it. Let us not be guilty of this.
2. Personal strife between believers (1 Cor 6).
3. Class distinction (1 Cor 11:17–22).

May God help us to recognise party names, personal strife and class distinction as enemies, and may he deliver us from them. May we, in turn, become deliverers of the people of God and endeavour to keep out the enemy.

The War Against Strife

How did Paul Deliver the Corinthians?

How did Gideon deliver the Israelites? Closer inspection will reveal that they had basically the same qualifying training, and used basically the same tactics. The difference was that Gideon's qualifications and tactics were in the material realm; Paul's were in the spiritual realm. This is not a fanciful interpretation. Israel was redeemed by a literal Passover lamb. We too have been redeemed by the Passover lamb (1 Cor 5:7). Not a literal lamb, of course; but one who was lamb-like, and who accomplished spiritually what Israel's literal lamb did physically.

As we admire their qualifications and skilful tactics as deliverers of God's people, may God help us to imitate them.

1. Though Gideon must have known that the cause of his nation's distress was disobedience, he did not begin by straightway denouncing it. He saw that the enemy's objective was to destroy the land and starve the people (Judg 6:4–6); so he set himself to maintain the food supply. When, after seven years (Judg 6:1), the Midianites still could not starve him out, they had to recognize even before the battle that 'barley cake Gideon' had defeated them (Judg 7:13–14). Paul, slandered and criticized at Corinth, is not bitter in spirit, and not starved. He ministers to them from the rich abundance of God.
2. When Midian invaded, to avoid being crushed the Israelites made themselves strongholds in the mountains. That was not victory but defeat, because there they starved and Midian remained. In order to maintain food supplies, Gideon was prepared to work in the place of crushing, the winepress (Judg 6:11). He could hide there from the Midianites, for they never thought that food could come from such a place. When strife invaded Corinth, Paul asked, 'why did you not rather suffer wrong, and be defrauded?' (1 Cor 6:7). Not them! They were not prepared to be crushed. They went to law, and thought that they had won. Actually they had lost, because the enemy starved them and strife remained and grew stronger. However, Paul was prepared to be crushed in order to serve the very church that criticized him (1 Cor 4:9–16; 15:31; 2 Cor 1:5–10; 4:7–18; 6:4–10; 11:23–33).
3. Before ever he argued with his fellow Israelites, Gideon argued with the angel (Judg 6:12–16: was it not the Lord himself?), and gained the day. Similarly, Paul: see his revealing remark (2 Cor 13:7). No man is fit to argue with his brethren, who has not first 'argued' for them with God.
4. Gideon had enough food to entertain the angel; and so he was able to intimately gaze on his face (Judg 6:17–24). This made Gideon feel his own shortcomings, and delivered him from a condemning spirit. So Paul, gazing with unveiled face on the glory of the Lord, is himself changed. He refuses to minister the cold, dead, legal, condemnatory letter of the law of Moses (2 Cor 3).
5. Inspired by the sight of the angel's face, Gideon voluntarily builds an altar and worships God. He then finds that the worship of God makes demands. It involves the renouncing of other lordships, and the clearing away of the rubbish of men's ideas from his own home. How can he refuse to obey God? Devotion's flame will not rise, if Baal's rubbish co-exists beside God's altar, or if Gideon is unwilling to yield his prized bullock. Gideon's tactics were wise, but his actions were criticized (Judg 6:25–32). Paul emphasizes likewise, that his ministry is not negative but positive: not so much pulling down as building up (2 Cor 10:8; 13:10); though sometimes it does involve pulling down (2 Cor 10:3–6). When he pleads the lordship of Christ, and argues that other names and lordships cannot be allowed to co-exist for they rival the lordship of Christ, how can the Corinthians object? (See 1 Cor 1:10; 21–22.) May we too start at home: be obedient ourselves, and be positive rather than negative.
6. Gideon's action provokes Midian to open war. That was not Gideon's responsibility. God had told him to do what he did; therefore, God was responsible. If obedience to God stirs up opposition, that is not our fault. But before Gideon will commit Israel to battle, he makes sure that he is on such terms with God that he can, by his prayers, bring down and direct the refreshing dew (Judg 6:36–40). (See Ps 133:3, for the significance of 'dew'.) Paul was confident that two visits by him to Corinth would have brought blessing each time (2 Cor 1:15–16). His ministry was one of consolation (2 Cor 1:6). By our prayers, can we 'control' the powers of heaven, and direct them for the refreshment of others.
7. Gideon had assembled a large army. In the war against strife, surely the man with the most people on his side wins? Certainly not! God sends most of them home. Gideon sees the point, and divides his few men into still smaller companies. He puts light into the earthen vessels and they stand around the enemy's camp. They break the vessels and hide behind the light. The enemy, dazzled by the light, cannot see who, or how many there are behind the light. Numbers do not count! All confused, the enemy slashes out wildly and destroy themselves (Judg 7:16–21).

So Paul has the light in the 'earthen vessel', and does not care if it is broken. The light shines out all the more, with a brilliance that obscures the vessel itself. It is obviously of God. It dazzles and subdues all opposition; except where Satan manages effectively to blind their thoughts (2 Cor 4:1–18).

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