2 Corinthians 1:1

PAUL'S SECOND LETTER TO THE CORINTHIANS

2 COR. 1

After the salutation (2 Corinthians 1:1-2), this chapter is wholly given to Paul's affirmation of his absolute sincerity and integrity. As Hughes said, "The import of 2 Corinthians 1:3-11 seems to have been missed by many commentators."[1] In the very forefront of Paul's defense regarding his coming to Corinth stands this amazing record of his affliction which had made it IMPOSSIBLE for him to come. Therefore, this record of that dreadful happening in Asia is a definite and convincing refutation of all charges of insincerity on his part. 2 Corinthians 1:12-14 have the dogmatic answer that in the case of the apostle Paul, "There were no hidden actions in his life ... there were no hidden motives in his life ... and there were no hidden meanings in any of his words."[2] A further explanation of the necessities which had entered into certain changes in his plans was given in 2 Corinthians 1:15-24.

[1] Philip E. Hughes, Paul's Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 9.

[2] William Barclay, The Letters to the Corinthians (Philadelphia: Westminster Press, 1954), p. 194.

Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia. (2 Corinthians 1:1)

Paul, an apostle ... In nine of the thirteen (fourteen) epistles of Paul, the affirmation of his apostleship stands in the salutation. Thus, as Lipscomb said, "He used it (the title of apostle) in all but five of his letters."[3] (Lipscomb counted Hebrews as Pauline.) No title of Paul was given in either of the Thessalonians or Hebrews. To the Philippians he spoke of himself and Timothy as "servants of Jesus Christ"; and to Philemon he called himself "a prisoner of Jesus Christ." It was most appropriate that in this epistle, wherein a major section concerns the vindication of his rights as an apostle, and to a community where his authority was being challenged, this bold declaration of his apostolic authority should stand at the very beginning.

Timothy our brother ... Sosthenes stands in the salutation to the Corinthians in the first epistle, as Timothy was not at that time with Paul. It may be assumed that Sosthenes was not present when this letter was sent. Timothy had aided in the evangelization of Corinth when the church was founded there; but he did not share any apostolic authority with Paul in this letter. Timothy was a faithful and devoted helper of the apostle; but the contrast between "an apostle of Jesus Christ" and "our brother" is meaningful.

The church of God which is at Corinth ... In view of all the disorders and sins which beset the Christians who received this letter, it may be asked, How, in conscience, could Paul refer to them as the "church of God"? John Calvin's explanation is as good as any that has come down through history. He said:

Paul discerned among them the doctrine of the gospel, baptism and the Lord's Supper ... They retained the fundamental doctrine, adored the one god, and invoked in the name of Christ; and since they placed the confidence of their salvation in Christ, and had a ministry that was not altogether corrupted, the church still continued to exist there.[4">1 Corinthians 1:2.">[4]

It is apparent everywhere in the New Testament that the legitimacy of congregations and Christians alike depended more upon the ideals and intentions of their heart than upon any perfection in the realization of them. All Christians should take encouragement from this.

With all the saints ... This is a common designation for Christians in the New Testament; but it should be understood more as a description of what they should have been than as a description of what they were. As Carver put it:

Paul does not address his readers as saints because they have realized in life the full implications of the name, but simply because they authentically belong to Christ as a body of believers.[5]

However, there is also in this word a prospect of the ultimate destiny of every Christian. Whatever the shortcomings now, there is certain to come the hour when every child of God shall be presented "without blemish" and "perfect in Christ" (Colossians 1:28). It is in that manifest destiny of ultimate perfection that a true Christian, regardless of mistakes, is authentically a "saint." Of course, there is absolutely nothing in this word that is connected with the pretensions of this historical church in the so-called canonizing of dead people. The saints at Corinth were very much alive.

That are in the whole of Achaia ... The geographical area of Achaia had two meanings. In the classical sense, "It meant only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus."[6] In fact, it included "the whole area south of the province of Macedonia."[7] In this probably lies the explanation of why Stephanas was called the "firstfruits of Achaia" (1 Corinthians 16:15), whereas it would appear that "Dionysius, Damaris and others" were the first-fruits (Acts 17:34). Concerning what Paul meant by Achaia in this passage, McGarvey thought it was the whole province, basing his conclusion upon the use of the word "whole."[8]

[3] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company), p. 19.

[4">1 Corinthians 1:2.">[4] John Calvin, Commentary on First Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1949 reprint), Comment on 1 Corinthians 1:2.

[5] Frank G. Carver, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), Vol. 8, p. 500.

[6] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, Second Corinthians, p. 1.

[7] Philip E. Hughes, op. cit., p. 5.

[8] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 169.