Bible Study for Today

Why did Paul write a second book to the Corinthians?

Paul’s association with the church of Corinth began on his second missionary journey (Acts 18:1–18), when he spent 18 months (Acts 18:11) ministering there. After leaving Corinth, Paul heard of immorality in the Corinthian church and wrote a letter (since lost) to confront that sin, referred to in 1 Corinthians 5:9. During his ministry in Ephesus, he received further reports of trouble in the Corinthian church in the form of divisions among them (1 Cor. 1:11). In addition, the Corinthians wrote Paul a letter (1 Cor. 7:1), asking for clarification of some issues. Paul responded by writing the letter known as 1 Corinthians. Planning to remain at Ephesus a little longer (1 Cor. 16:8, 9), Paul sent Timothy to Corinth (1 Cor. 4:17; 16:10, 11). Disturbing news reached the apostle (possibly from Timothy) of further difficulties at Corinth, including the arrival of self-styled false apostles.

To create the platform to teach their false gospel, the false apostles began by assaulting the character of Paul. They had to convince the people to turn from Paul to them if they were to succeed in preaching demon doctrine. Temporarily abandoning the work at Ephesus, Paul went immediately to Corinth. The visit (known as the “painful visit,” 2 Cor. 2:1) was not a successful one from Paul’s perspective—someone in the Corinthian church even openly insulted him (2:5–8, 10; 7:12). Saddened by the Corinthians’ lack of loyalty to defend him, seeking to spare them further reproof (1:23), and perhaps hoping time would bring them to their senses, Paul returned to Ephesus. From Ephesus, Paul wrote what is known as the “severe letter” (2:4) and sent it with Titus to Corinth (7:5–16). Leaving Ephesus after the riot sparked by Demetrius (Acts 19:23–20:1), Paul went to Troas to meet Titus (2:12, 13). But Paul was so anxious for news of how the Corinthians had responded to the “severe letter” that he could not minister there though the Lord had opened the door (2:12; 7:5). So he left for Macedonia to look for Titus (2:13). To Paul’s immense relief and joy, Titus met him with the news that the majority of the Corinthians had repented of their rebellion against Paul (7:7). Wise enough to know that some rebellious attitudes still smoldered under the surface and could erupt again, Paul wrote the Corinthians the letter called 2 Corinthians. In this letter, though the apostle expressed his relief and joy at their repentance (7:8–16), his main concern was to defend his apostleship (chaps. 1–7), exhort the Corinthians to resume preparations for the collection for the poor at Jerusalem (chaps. 8, 9), and confront the false apostles head on (chaps. 10–13). He then went to Corinth, as he had written (12:14; 13:1, 2). The Corinthians’ participation in the Jerusalem offering (Rom. 15:26) implies that Paul’s third visit to that church was successful.

Reading for Today:

Isaiah 9:1–10:34Psalm 106:1-5Proverbs 25:1-22 Corinthians 1:1-24

Notes:

Isaiah 9:6 Child…Son. These terms elaborate further on Immanuel, the child to be born to the virgin (7:14). The virgin’s child will also be the royal Son of David, with rights to the Davidic throne (9:7; Matt. 1:21; Luke 1:31–33; 2:7, 11). government. In fulfillment of this verse and Psalm 2:9, the Son will rule the nations of the world (Rev. 2:27; 19:15).Wonderful, Counselor. The remaining 3 titles consist of two words each, so the intention was probably that each pair of words indicate one title: “Wonderful Counselor.” In contrast to Ahaz, this King will implement supernatural wisdom in discharging His office (2 Sam. 16:23; 1 Kin. 3:28). Mighty God. As a powerful warrior, the Messiah will accomplish the military exploits mentioned in 9:3–5. Everlasting Father. The Messiah will be a Father to His people eternally. As Davidic King, He will compassionately care for and discipline them (40:11; 63:16; 64:8; Pss. 68:5, 6; 103:13; Prov. 3:12).Prince of Peace. The government of Immanuel will procure and perpetuate peace among the nations of the world (2:4; 11:6–9; Mic. 4:3).

Isaiah 9:7 throne of David. The virgin’s Son will be the rightful heir to David’s throne and will inherit the promises of the Davidic Covenant (2 Sam. 7:12–16; Ps. 89:1–37; Matt. 1:1).

2 Corinthians 1:4 tribulation. This term refers to crushing pressure, because in Paul’s life and ministry there was always something attempting to weaken him, restrict or confine his ministry, or even crush out his life. But no matter what confronted him, Paul knew God would sustain and strengthen him (12:9, 10; Rom. 8:31–38; Phil. 1:6). that we may be able to comfort. Comfort from God is not an end in itself. Its purpose is that believers also might be comforters. Having humiliated and convicted the Corinthians, God used Paul to return to them with a strengthening message after he himself had received divine strengthening (6:1–13; 12:6–11; Luke 22:31, 32).

2 Corinthians 1:8 trouble which came to us in Asia. This was a recent occurrence (following the writing of 1 Corinthians) that happened in or around the city of Ephesus. The details of this situation are not known. despaired even of life. Paul faced something that was beyond human survival and was extremely discouraging because he believed it threatened to end his ministry prematurely. The Greek word for “despaired” literally means “no passage,” the total absence of an exit (2 Tim. 4:6). The Corinthians were aware of what had happened to Paul, but did not realize the utter severity of it, or what God was doing through those circumstances.

2 Corinthians 1:9 the sentence of death. The word for “sentence” is a technical term that indicated the passing of an official resolution, in this case the death sentence. Paul was so absolutely sure he was going to die for the gospel that he had pronounced the sentence upon himself. not trust in ourselves but in God. God’s ultimate purpose for Paul’s horrible extremity. The Lord took him to the point at which he could not fall back on any intellectual, physical, or emotional human resource (12:9,10). who raises the dead. A Jewish descriptive term for God used in synagogue worship language. Paul understood that trust in God’s power to raise the dead was the only hope of rescue from his extreme circumstances.