Post by stephen on Jul 23, 2023 15:58:57 GMT
I’ve spent my time in ATS staying away from 2 Corinthians, because I was reluctant to deal with the complications, but I have now decided to take the bull by the horns and grasp the nettle.
The New Testament gives us two letters that Paul wrote to Corinth, but the letters themselves show that two more letters, at least, must have been sent. 1 Corinthians ch5 v9 refers to an earlier letter giving strict advice (let’s call it Letter A). The Corinthians have many questions about this letter, and Paul responds with 1 Corinthians (Letter B). We learn from 2 Corinthians that in the interval between the two epistles Paul made what turned out to be a Painful Visit, which was quickly followed by a letter of rebuke (Letter C). In 2 Corinthians (Letter D) he is trying to make peace.
One of the complications is that sudden changes of mood occur within 2 Corinthians, and some modern scholars convince themselves that the collector of Paul’s letters has incorporated here long passages from Letter C. When I looked into the first couple of chapters, I certainly noticed that Paul was switching from one theme to another. I knew that if I attempted a series, I would be obliged to work out my own view on this problem. Hence the reluctance.
Now that I have grasped the nettle firmly (which, according to English country folklore, is the best way to avoid being stung), I have come to the conclusion that the “merger of C and D” theory is NOT valid. In the early chapters, Paul is approaching a tricky relationship with care, and genuinely switching his focus from one theme to another within the same letter. I did notice a couple of oddities elsewhere, which I will cover in due course.
Paul begins this letter in chapter one as a newsletter, talking about the comfort he has found in his recent afflictions.
I will pass by the opening address to the church (vv1-2), similar to those in his other epistles. I suppose I had better note that Timothy was with him at the time of writing. It will become evident, as the letter goes on, that he is writing to them from Thessalonica, having travelled north from Ephesus by the land route.
The meat of the message begins in v3, when he blesses God not just as the Father of our Lord Jesus Christ, but also as “the Father of mercies and God of all comforts, who comforts us in all our afflictions.” The effect of this comforting is that it enables us to use this experience to comfort other people in their own afflictions (v4).
In our afflictions, we are sharing in the sufferings of Christ, so we also share in the comfort which is implicitly based upon the resurrection of Christ. This is another angle on the “we have died together with Christ” theme, which is important in Galatians and Romans.
So the ultimate result of the affliction experienced by Paul is the comforting and salvation of the Corinthians. “Salvation”, because he is confident that the comforting will ensure the preservation of their faith.
This introduction explains why, from v8, he is telling the story of his recent afflictions. This was happening in “Asia”; that is, in the Roman province of that name on the western coast of modern Turkey, centred upon Ephesus. In fact he seems to be talking about the “Diana of the Ephesians” uproar described in Acts ch19, after which (Acts ch20 v1) he left for Macedonia to make his final journey through Greece. This was a time of persecution in which his people almost despaired of life. Yet the God who raises the dead delivered them from that peril. This leads him to be confident that God will continue to deliver them from future perils.
He asks the Corinthians to help them in prayer. The effect would be that Paul’s community would receive many blessings in answer to the many prayers of the wider church, and the wider church in turn would then in turn be able to give thanks for those many blessings (v11).
The New Testament gives us two letters that Paul wrote to Corinth, but the letters themselves show that two more letters, at least, must have been sent. 1 Corinthians ch5 v9 refers to an earlier letter giving strict advice (let’s call it Letter A). The Corinthians have many questions about this letter, and Paul responds with 1 Corinthians (Letter B). We learn from 2 Corinthians that in the interval between the two epistles Paul made what turned out to be a Painful Visit, which was quickly followed by a letter of rebuke (Letter C). In 2 Corinthians (Letter D) he is trying to make peace.
One of the complications is that sudden changes of mood occur within 2 Corinthians, and some modern scholars convince themselves that the collector of Paul’s letters has incorporated here long passages from Letter C. When I looked into the first couple of chapters, I certainly noticed that Paul was switching from one theme to another. I knew that if I attempted a series, I would be obliged to work out my own view on this problem. Hence the reluctance.
Now that I have grasped the nettle firmly (which, according to English country folklore, is the best way to avoid being stung), I have come to the conclusion that the “merger of C and D” theory is NOT valid. In the early chapters, Paul is approaching a tricky relationship with care, and genuinely switching his focus from one theme to another within the same letter. I did notice a couple of oddities elsewhere, which I will cover in due course.
Paul begins this letter in chapter one as a newsletter, talking about the comfort he has found in his recent afflictions.
I will pass by the opening address to the church (vv1-2), similar to those in his other epistles. I suppose I had better note that Timothy was with him at the time of writing. It will become evident, as the letter goes on, that he is writing to them from Thessalonica, having travelled north from Ephesus by the land route.
The meat of the message begins in v3, when he blesses God not just as the Father of our Lord Jesus Christ, but also as “the Father of mercies and God of all comforts, who comforts us in all our afflictions.” The effect of this comforting is that it enables us to use this experience to comfort other people in their own afflictions (v4).
In our afflictions, we are sharing in the sufferings of Christ, so we also share in the comfort which is implicitly based upon the resurrection of Christ. This is another angle on the “we have died together with Christ” theme, which is important in Galatians and Romans.
So the ultimate result of the affliction experienced by Paul is the comforting and salvation of the Corinthians. “Salvation”, because he is confident that the comforting will ensure the preservation of their faith.
This introduction explains why, from v8, he is telling the story of his recent afflictions. This was happening in “Asia”; that is, in the Roman province of that name on the western coast of modern Turkey, centred upon Ephesus. In fact he seems to be talking about the “Diana of the Ephesians” uproar described in Acts ch19, after which (Acts ch20 v1) he left for Macedonia to make his final journey through Greece. This was a time of persecution in which his people almost despaired of life. Yet the God who raises the dead delivered them from that peril. This leads him to be confident that God will continue to deliver them from future perils.
He asks the Corinthians to help them in prayer. The effect would be that Paul’s community would receive many blessings in answer to the many prayers of the wider church, and the wider church in turn would then in turn be able to give thanks for those many blessings (v11).