Paul first came to Corinth after his stay in Athens (Ac 18.1). Corinth was not far from Athens and stood on a narrow isthmus (six kilometres wide) which connects the southern part of Greece to the north (Nero attempted to build a canal across it - finally built in 1893). It was a prosperous centre of commerce. Everyone came through Corinth - by land and sea. Shipping came to the southern port of Cenchreae to off-load cargo to other ships at the northern port of Lechaeum on the other side of the isthmus (and vice versa). Thus Corinth stood at the cross roads of major trade routes.
Corinth had a prosperous and licentious life until the Romans destroyed it in 146 BC after the Greek city-states had defied the Romans for some time. A hundred years later in 44 BC Julius Caesar established a Roman colony on the site of old Corinth. He populated it with freed slaves (socially not much above a slave) from Rome, as well as people from the eastern Mediterranean - Syrians, Jews, Egyptians. Corinth was the capital of the province of Achaia and the home of the Roman Proconsul (Gallio in Paul's day - Acts 18.12). Although it had a Roman minority which ensured the presence of Roman culture it soon became a cosmopolitan place. Roman culture and religions combined with Greek philosophy, religion and art, and the mystery cults from Egypt and Asia.
By Paul's day it was a rough commercial metropolis. Lacking a landed aristocracy a moneyed aristocracy had developed. Its wealth came form trade and travellers across the isthmus, from the Isthmian games which were held every two years; and from the art works made from the famous Corinthian bronze. It was the largest city Paul had seen (maybe 1 million people) with many fine public buildings. It was no longer a distinctively Greek city. It had the problems associated with commercial sea-ports with mixed populations. Jews, Greeks, Romans, and Phoenicians were part of the Corinthian mix.
Paul's letters reflect this mix (1Cor 12.13). Jews and people with Greek and Latin names are mentioned. Not many came from the well to do classes (1 Cor 1.26), although some did - there were influential public officials (Rom 16.24), owners of large houses (Rom 16.23) and those who were probably patronesses of house churches (Rom 16.2). Some were slaves (1 Cor 7.20-24). Some of the tensions in the community may have been between rich and poor.
It was to this city that Paul came in the autumn of 50, after being beaten and gaoled at Philippi (Ac 16.22ff), being attacked by a mob in Thessalonica (Ac 17.5f), under threat at Berea (Ac 17. 13ff), and finally having a rest at Athens (Ac 17.16ff). He was probably shell-shocked, and it is no wonder he came to them 'in weakness and fear, and with much trembling' (1 Cor 2.3).
But he was also 'trembling and afraid' because of his commission to preach the gospel. He had nothing to preach but 'Jesus Christ and him crucified'(2.2) and he had resolved to make use of no human techniques (1 Cor 1.17; 2.1). Because of this many were converted.
THE GOSPEL AT CORINTH
When he arrived in Corinth he met up with another tent-maker, Aquila and his wife Priscilla, with whom he stayed and worked (Ac 18.2-3). He went first to the synagogue and reasoned with the Jews and Greeks who attended (Ac 18.4). Later with Silas and Timothy he devoted himself exclusively to preaching. Initially this was to the Jews but when they rejected what he had to say he went to the Gentiles (Ac 18.5-7).
Moving next door to the synagogue was a blow to the Jews. Titius Justus seems to have been a Gentile God-fearer who had previously been connected with the synagogue (Ac 18.7). He was possibly also known as Gaius (Rom 16.32, 1 Cor 1.14). Later we read that Crispus, the ruler of the Synagogue was converted (Ac 18.8). Indeed to add insult to injury it seems possible that his replacement Sosthenes was also converted and became one of Paul's helpers (Ac 18.17, 1 Cor 1.1). Luke tells us that many who heard him believed and were baptised (Ac 18.8).
Paul had a very good team. It comprised Aquila and Priscilla as well as Timothy and Silas. Shared ministry like this is very powerful, especially when it is accompanied by real friendships and a willingness to follow the Lord's direction. Notice the willingness of Aquila and Priscilla to move on to Ephesus (Ac 18.18); and the mobility of Silas and Timothy (Ac 18.5).
Paul stayed in Corinth for 18 months (Ac 18.11) - his longest stay apart from Ephesus. His stay was marked by violent opposition again (Ac 18.12-17), but the Lord had already assured him of his safety and God's purpose for Corinth (Ac 18.9-10).
When Paul left in the summer of 52 he took Aquila and Priscilla with him (Ac 18.18) and left them at Ephesus (Ac 18.19). Paul argued in the synagogue there and promised to return (Ac 18.20,21; 19.1). Meanwhile Apollos came to Ephesus (Ac 18.24) and was instructed further by Aquila and Priscilla (Ac 18.26). Incidentally this passage gives a glimpse of the learning that Priscilla and Aquila must have had. Apollos later went to Achaia (Greece) and hence to Corinth (Ac 18.27 - 19.1). He features in 1 Corinthians, and presumably had a significant impact on the young church there (1 Cor 3.6). Cephas (Peter) also probably visited Corinth (1 Cor 1.12; 3.22; 9.5). If Apollos' presence raised questions about Paul's expression of the gospel and his ability as a communicator, Peter's may have raised questions about Paul's authority as an apostle. False teachers who arrived later, claiming to be apostles (2 Cor 2.17ff; ch 10-12) also called into question Paul's standing as an apostle. Meanwhile Paul had returned to Ephesus (Ac 19.1).
This section attempts to summarise one way of putting together Paul's three visits and four letters to Corinth. It follows Barnett's commentary.
|
Visit 1 |
1. Paul in Corinth for 18 months (Ac 18). |
|
Letter 1 |
3. News comes to Paul of sexual immorality and Paul
replies in the "previous" letter (1 Cor 5.9-13). |
|
Letter 2 |
6. Paul writes 1 Corinthians in response.
Delivered by Timothy (1 Cor 16.10). |
|
Visit 2 |
8. Paul visits Corinth. The "painful" visit (2 Cor 2.1). He says his original plan is to travel again to Corinth via Macedonia but that he will change this plan and visit Corinth first then Macedonia and then return to Corinth, thus visiting Corinth twice (1 Cor 16.5ff). However this plan was changed later (2 Cor 1.15-24) and provoked criticism of Paul in Corinth. Paul changed his plan in order not to cause further grief (2 Cor 2.1-4). |
|
Letter 3 |
9. Instead of visiting he wrote another letter from
Ephesus - the "severe" letter (2 Cor 2.3-4; 7.8-12),
carried by Titus. Paul was very anxious waiting for a reply
(2 Cor 2.12-13; 7.5-7). |
|
Letter 4 |
12. Paul writes 2 Corinthians about 55 in response to Titus' news. |
|
Visit 3 |
13 Paul visits Corinth in the beginning of 56 and stays three months (Ac 20.3). Probably writes Romans from Corinth while he is there. |
The main literary issues raised about 2 Corinthians concern the integrity of the letter. 2 Corinthians seems to have less order and unity than some of Paul's other letters. Some have suggested that what we now have is a compilation of a number of letters. So some think chapters 10-13 were once a separate letter. Some consider that chapters 8-9 were composed separately, and that 2.14 - 6.10 and 6.14 - 7.1 could also be later inserts into the letter. Some of these portions have been identified as the "previous" letter or the "severe" letter by some scholars.
This matter is fairly complex. There are good reasons to accept the integrity of the letter and these sermons will work on the basis that this is a unified letter by Paul. The commentaries should be consulted for the arguments.
Some of the issues in 2 Corinthians concern fall-out from Paul's earlier visits and letters (1 Corinthians, the "painful" visit, and the "severe" letter). Others are new such as the failed collection and the arrival of false apostles
Sexual immorality and involvement with temple idolatry had been dealt with but were not yet fully resolved. The collection had not been completed and new teachers had arrived probably teaching a Judaised form of Christianity. There was lingering resentment that he was unwilling to receive support from wealthy benefactors.
The major undercurrent concerns the respect and status of Paul. Someone had personally attacked Paul (see 2 Cor 2.5; 7.12). But the rest of the congregation appears to have been passive in supporting Paul. They may have been in two minds about Paul's strength or lack of it and the way he handled himself. His change of plan proved to some that he was weak and vacillating and his ability to communicate was used by some to question his apostolic gifting. Added to this was a competitive criticism from the new teachers who claimed superior gifts and calling, and questioned Paul's apostleship.(See diagram on centre spread).
Overall 2 Corinthians is a strong defence of Paul's ministry under the new covenant. It is an impassioned appeal to his people to open their hearts to him and to obey what he says. He is fighting for them against the insiders who are undermining him and the interlopers who are trying to push him out. While he takes issues with local problems at Corinth and defends himself, he does so in such a way as to establish a theological framework for what he says. 2 Corinthians is a rich theological work. Further it was written for a wider audience - all the saints throughout Achaia (1.1). Thus it is also relevant to us if we will hear the Lord speak to us through it.
As you read through 2 Corinthians look out for
Paul Barnett The Second Epistle to the Corinthians New International Commentary on the NT Eerdmans 1997
Ralph Martin 2 Corinthians Word Biblical Commentary Word 1986
Paul Barnett The Message of 2 Corinthians The Bible Speaks Today IVP 1988
Donald Carson From Triumph to Maturity IVP 1984
Colin Kruse The Second Epistle of Paul to the Corinthians Tyndale New Testament Commentary 1987