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The epistle provides a sort of living picture of an apostolic Church. In this particular letter Paul’s passionate words rival only those in Galatians. After a summary of the early apostolic period, one can see that Paul suffered much before meeting the Corinthians.

A proper context for the Corinthian letter makes for a more comprehensive study. One will see that Paul’s fiery ministry, the inclusion of Gentiles into the Church, and many other historical truths are significant factors into the problems that Paul addresses by his second epistle to the community.

He first enters Corinth during the Second Missionary journey, at a time when he was wishing to know only Christ and Him crucified. This city would perhaps seem an unlikely location for Christian mission. The city was renowned for its commerce, government, and sex-industry. Likely five times the population of Athens at this time, in this bawdy city that Paul meets Priscilla and Aquilla as well as a number of other leading members of the synagogue. Full of moxie, Paul sets up his ministerial center in the house next door to the synagogue, a move that loses him friends and alienates him from the Jewish population, to say the least. His ministry takes place over only 18 months.

Trouble with the Jews in Corinth lands Paul in court. Providentially, this shrewd proconsul of Achaia, Gallio, cuts the trial short and Paul escapes without harm. At that point he leaves Corinth and vows to arrive in Jerusalem by early the next year to celebrate the Passover. In April of A.D. 52, he fulfills his vow and then begins his Third Missionary journey, finally reaching Ephesus. It was at this time that Apollos enters the Corinthian Church, an eloquent man who only recently learned Christian doctrine of baptism.

While in Ephesus, Paul hears of the tumult within the Corinthian church, and writes his first letter to the Church. This letter is not to be confused with what we now refer to as the First Epistle to the Corinthians, and scholars continue to debate the exact content of this first letter.

Music: Boismortier’s Sonata 4 in D Minor – Aria-Affettuoso, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

Paul’s argument in the 11th chapter of Second Corinthians is similar to the one he uses in Galatians against the Judaizers. He writes ”if you accept a different gospel from the one you accepted, you submit to it readily enough.” He then derides the so-called ”superlative apostles” and boasts how he provided the gospel free-of-charge out of love for God. He juxtaposes his apostolic efforts with those who do not support themselves with their hands, but who claim to be apostles.

With wit and sarcasm, Paul continues to establish the merits of his ministry versus the failures of these ”superlative apostles.” His argument then takes on a frantic tone: ”Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. Are they servants of Christ? I am a better one–I am talking like a madman–with far greater labors, far more imprisonments, with countless beatings, and often near death.” He describes the terrible sufferings and beatings he has endured for the mission. Throughout his toil, he also contends with the daily anxiety for the welfare of the churches.

In chapter 12, he reluctantly reveals some of his spiritual revelations he has received. He also gives an account of how ”to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, ‘My grace is sufficient for you, for my power is made perfect in weakness.”’ He then resumes his defense of his ministry through the 13th chapter, one that has the utmost credibility. He then closes the letter with exhortations to repentance and holiness.

Music: Boismortier’s Sonata 4 in D Minor – Gavotta, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

A marked shift in topic and tone appears within the last four chapters of Second Corinthians. Regardless of whether or not these chapters were added to the epistle after its original composition, its apostolic authority is unquestioned.

These chapters are a reaction to the Corinthian situation: trouble making evangelists agitating the impressionable church. These missionaries establish themselves by targeting Paul’s recent converts and casting doubt upon his credibility. Sarcastically calling them the "super apostles," these bold Christians preach a different gospel than his, one that has a rather Jewish bent. Although we undoubtedly know him as St. Paul, in his time, the apostle’s authority was consistently doubted and ridden with turmoil.

The difficulties within the Corinthian church are expounded by the makeup of the congregation: a progressive, almost antinomian faction and a legalistic, Judaizing faction.

In the tenth chapter, he humbly asks, if not begs, the church to reflect on the genuineness and fruitfulness that has always accompanied his ministry. He hopes to reestablish order and will later single out those responsible for creating the troubles between these two groups. Paul will not be put to shame by those who criticize him and addresses their claims with bold strength. His speech was "not eloquent," but this does not necessarily mean he could not command an audience. In the rest of the chapter, he shows the failings of his foes and the strength of his own ministry.

Music: Boismortier’s Sonata 2 in E Minor – Gigha, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

Returning from his quick diversion to stress that God’s people must be consecrated to the holy and sacred (cf. 6:14-7:1), Paul writes, ”I have great confidence in you; I have great pride in you; I am filled with comfort. With all our affliction, I am overjoyed” (7:4). He continues by accounting his troubles in Macedonia and how he received comfort from Titus and the Macedonian church. He recounts how he regreted, at the time, having to write his ”tearful letter” to the Corinthians, but upon seeing how it moved them to repentance, he no longer has regrets (cf. v. 8). Paul masterfully illustrates how a healthy amount of grief which can lead to repentance, in contrast to the evil of worldly grief (cf. v. 9-11).

To get an insight into the mind of Paul, consider ”So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God. Therefore we are comforted. And besides our own comfort we rejoiced still more at the joy of Titus, because his mind has been set at rest by you all” (v. 12-13). He used to boast to Titus of his own band’s apostolic efforts, and now he boasts in the fruit of Titus’ apostolate. He repeats a previous statement to conclude the seventh chapter, ”I rejoice, because I have perfect confidence in you” (v. 16). His confidence in them, however, will not be nearly as apparent throughout the rest of the epistle.

In the eighth chapter, he addresses the collection to Jerusalem and how the poor Macedonian Christians gave abundantly for the needy within the City of David. He commends the Corinthians to likewise give alms with a number of arguments and illustrations (cf. v. 7 ff.). He then explains that Titus will be arriving shortly to assist with this collection and exhorts them to generosity by adding, ”So I thought it necessary to urge the brethren to go on to you before me, and arrange in advance for this gift you have promised, so that it may be ready not as an exaction but as a willing gift. The point is this: he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work.” (9:5-8). Paul promises that this almsgiving will benefit the saints, the giver, and the glory of God. The abundant charity of the first Christians is a worthy of emulation by Christ’s faithful in every age.

Music: Boismortier’s Sonata 6 in G Minor – Minoetto I-III, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

An intensely personal epistle, Second Corinthians has a great deal to say about the Christian life, its requisite hope, and its standards. By itself, the law can only lead to condemnation, as God’s holiness is inaccessible. Yet, the law is always preceded by God’s promise of instruction and grace. After the incarnation, death, and resurrection of Jesus, Christians gained access to the Father and the Gospel; Paul’s entire life was devoted to spreading this Gospel. How devoted are American Catholics to this mission?

In chapter six, Paul concludes his argument that he has remained available, open, and honest with the Corinthians and that his ministry has the integrity of God (v. 11-13). Shifting entirely, he then focuses on the need for Christians to remain separate from secular men. Chapter seven, verse two resumes the thread of 6:11-13 seamlessly, leading scholars to speculate whether Paul’s exhortation to leading lives of holiness and separation was inserted within the epistle at a later date.

To expound on the ”separation” section of 6:14-7:1, these verses are sufficiently Pauline. Being unequally yoked refers to a Christian marrying an unbeliever; this directly follows the Levitical prohibition on mixed-breeds or plowing with an unequal yoke. As plowing a field is hard work, so is a marriage; God deigns that Christians bear the labor of marriage with another believer rather than with one who does not follow God’s will. Paul’s words here are strong: ”For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? What accord has Christ with Be’lial? Or what has a believer in common with an unbeliever?” (v. 14-15). Because the average citizen has some involvement in immorality, Paul does not instruct every Christian to become a hermit, but rather to avoid unnecessary interactions with those who are immoral. His approach is somewhat Pharisaical, except he hates immorality, not Gentiles.

Since Christians are the temple of the living God, this requires an extreme holiness (which is entirely a gift from God) and, thus, a lack of any defilement. Not a static location like the Temple Mount, the Christian body is the movable temple–Christ inside man, a holy glory. Not only is Christ in each individual, but He is present wherever two or more are gathered. For all these reasons, tolerating immorality or nonessential association with immoral people must always be avoided. Making allusions to the Old Testament he writes, ”Therefore come out from them, and be separate from them, says the Lord, and touch nothing unclean; then I will welcome you, and I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty” (v. 17-18). Christ has fulfilled many prophesies by making sons of His followers. ”For in Christ Jesus you are all sons of God through faith” (Gal 3:26). Therefore, it is not the nature of the Christian to touch or associate with anything unclean.

Music: Boismortier’s Sonata 4 in D Minor – Adagio, from the album ‘Six Sonatas for Flute and Violin – Opus 51 – Boismortier’ performed by Duo de Bois. www.magnatune.com

The all-holy glory of our Triune God is weighty and substantial, never ”fluffy.” To illustrate this, one can look to Moses’ veiled, radiant face after having seen God’s glory. Paul takes up this image of veils and radiant glory in chapter three. He also contrasts the ”dispensation of death” with the ”dispensation of the Spirit” (v. 7-8). What is passing away contains an ephemeral glory, but what abides is situated in a glory that is eternal (cf. v. 11). In this, Paul does not wish to abolish the old covenant, but fulfill it with the Gospel of Christ.

He writes, ”Since we have such a hope, we are very bold, not like Moses, who put a veil over his face so that the Israelites might not see the end of the fading splendor” (v. 12) and ”Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (v. 17). Powerfully, ”And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit” (v. 18). He then explains that this ministry strives to be wholly centered on the glory of God, unveiled and holy.

As any faithful minister, Paul carries within his body the death of Jesus so that he might bring life to his flock.”For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (v. 15). This invisible glory manifests itself in faith, hope and charity. Paul is impatient to move towards a more substantive epoch: eternity.

Music: Johann Gottfried Conradi’s Prelude in D Minor, from the album Allemande, performed by Edward Martin. www.magnatune.com

Paul discusses two main ideas in chapter three. First, he discusses the difference between the Old Covenant and the New Covenant. Second, he explains the principle of living in the spirit.

The dynamic church of Corinth contains bona fide Christians with numerous spiritual gifts, however troublesome they may be for Paul. Analyzing his interaction with the community illuminates at least twelve items worthy of reflection:

A minister must be: sincere, faithful and holy as God is holy; a firm leader without being a tyrant; willing to serve sacrificially; ever see his parishioners as the children of God; one who cares and loves sincerely like a good parent loves his child; one who exhibits transparent sincerity in all respects; one who is able to be true to his word; one who speaks the truth in love; one who is willing to appropriately confront the difficulties with people; one who never gives up on the responsibilities of his divine orders; one who does not allow his integrity to be derided by gossip or dissenters; one who does not change or diminish the Word of God for any reason.

The vocation of a pastor is far more than a 9-5 job, but a holy order that demands no less than his entire life. Further, Christians who continue to accept weak or lazy leadership from their ministers are negligent, cheating themselves and the larger Church from receiving true pastors.
 
Chapter three begins with Paul explaining that he has no need to provide a letter of his credentials, for ”You yourselves are our letter of recommendation, written on your [our] hearts, to be known and read by all men and you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.” (v. 2-3). One does well to confer this with the covenental prophesies of Jeremiah 31:31 and Ezekiel 11:19 and 36:26. God’s grace alone will enable one to keep a covenant.

Paul knows that he must minister as purely as Christ does and that it is only through grace that he can do this. His confidence in and reliance on the Spirit of the Living God is striking.

The New Testament is the Word of God, but Paul knows that ”the written code [by itself] kills, but the Spirit gives life” (v. 6) because knowledge of God is not sufficient to save unless it is lived through love, worship, and witness. The content of the Law combined with the sacraments of Jesus Christ is the abundant channel of grace offered to the modern Christians, far more abundant than those who lived only under the Old Covenant.

Lest one think that Paul is an antinomian, he says ”the law is holy, and the commandment is holy and just and good” (Rom 7:12). Inasmuch as the law explicates God, it is worthwhile, but it is not strong enough to carry one to salvation unless it is accompanied by a life in the Holy Spirit.

Music: Gerard Satamian’s Chansons sans paroles op. 2 Melodie printaniere, from the album Dry Fig Trees. www.magnatune.com

Note: When this episode was posted there was a problem with duplicate audio.  If your file is 61 minutes long instead of the proper 51 minute length, either skip to 9:39 to begin or re-download the corrected file.

Paul transitions from the first to the second chapter of Second Corinthians by finalizing his account of the pastoral role he has as an apostle. Masterfully illustrated by his actions, the Godly pastor is one who ever acts with the mind, heart and soul of Christ Himself. Even while conducting administrative endeavors like payroll and paperwork, a pastor of God keeps the divine purpose of his life in mind. True pastors neither lord their power over a flock nor negligently allow their flock to go astray. One does well to be mindful of the many tears and toils Paul endured for his beloved congregations, but also bear in mind his words "If anyone has caused pain, he has caused it not to me, but in some measure–not to put it too severely–to you all" (v. 5).

The way Paul addresses pastoral issues seems wholly superior to the modern approach seen in many Catholic parishes: the former is the highest outpouring of earnest love and patient instruction, while the latter tends to be predominantly bureaucratic and lacking a personal touch. After dealing with a pastoral problem, Paul goes further to completely eradicates the source so that Satan may not have a foothold.

He writes, ”For we are the aroma of Christ to God among those who are being saved and among those who are perishing, to one a fragrance from death to death, to the other a fragrance from life to life” (v. 15-16). Paul then contrasts himself with those whom he calls ”peddlers” or ”swindlers” of God’s word. Never watering down or altering the message of the Gospel, his words indict all types of unworthy ministry and those who participate in it. Truly, any religious minister who does not tremble before the Word of God is a sham and will suffer harshly under the judgment of God.

Music: Gerard Satamian’s Chansons sans paroles op. 2 Serenade, from the album Dry Fig Trees. www.magnatune.com

Though the constitution of the Church cannot change, the Corinthian church is extraordinarily different than the average American parish. An community of converts founded by Paul himself, the factionalism among those Christians in this multicultural trade hub presented the apostle, Timothy, and Titus with a series of daunting pastoral challenges.

The first chapter of Second Corinthians contains many doctrinal nuggets amidst Paul’s response to chaotic situations. One should note contextually that Paul wrote a total of four letters to the Corinthian Church. Additionally, one must bear in mind that Paul traveled north to the Troas in order to determine the outcome of Titus’ mission to Corinth.

Paul’s religious language is not rhetoric, it is the truth expressed through tough love. He explains his reason for the delay in coming to the Corinthian church by way of Macedonia. Seeking to establish his credibility through precise, direct language that is neither flowery nor verbose (at least not for one with a rabbinical education). Although heresy, wild immorality and revolt are almost certainly not the issues Paul addresses here, he is nonetheless a father addressing important issues within his family. He addresses them with a clear conscience, reminding them that he is proud of them and never toiled among them for selfish reasons, perhaps in response to criticisms laid against him.

Paul did not change his mind and postpone his visit to Corinth for any selfish or mixed motives. He knows that the promises of God are absolute and that he who serves Him must have the same integrity. Never one to vacillate on ‘’yes and no,’’ his ‘’yes’’ holds the full weight of an ‘’Amen’’ before God Himself.

Finalizing his argument of his apostolic credibility, he states, ‘’But it is God who establishes us with you in Christ, and has commissioned us; he has put his seal upon us and given us his Spirit in our hearts as a guarantee. But I call God to witness against me–it was to spare you that I refrained from coming to Corinth. Not that we lord it over your faith; we work with you for your joy, for you stand firm in your faith’’ (v. 21-24).

Music: Gerard Satamian’s Chansons sans paroles op. 2 Berceuse, from the album Dry Fig Trees. www.magnatune.com

Paul establishes both his apostolic leadership and the Church’s universality in the first verse of his Second Epistle to the Corinthians. What he writes to Corinth will be read not only in that city, but also in the various churches throughout Achaia.

The second item within the epistle is a prayer of thanksgiving and an exposition of physical suffering, the comforts Christ provides, and the comfort and compassion present among Christians. Genuine Christian life is one of plentiful crosses and frequent tribulations, for these sufferings are a requisite for entrance into the Kingdom (cf. Mark 8:35, Acts 14:22, 1 Pt 5:9). Suffering conforms one to the life of Christ more than any other spiritual exercise and deepens the bonds of true fellowship within the Church.

Using testimony from his apostolic travels, he reveals the comfort of Christ in the midst of extreme trial by stating, ”For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself. Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead.” (v. 8-9). Possibly the riot in Ephesus (cf. Acts 19:24 ff.), Paul’s response to the event here mentioned is instructive for every reader.

Second Corinthians is an exceedingly noteworthy epistle that is often overlooked or merely skimmed. If the spiritual implications of this letter do not challenge the Christian, it is likely he is not reading the text with any proper, prayerful depth.

Music: Gerard Satamian’s Chansons sans paroles op. 2 Elegie, from the album Dry Fig Trees. www.magnatune.com