The Book of 2 Corinthians - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.
To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.
2 CORINTHIANS - A SEQUEL
PART A: INTRODUCTION - 2 Corinthians 1:1-1:11
A1. Salutation - 2Cor. 1:1-1:2
- The authoritative Note - 1:1a
- The inclusive Note - 1:1b
- The Salutation - 1:2
A2. Thanksgiving - 2Cor. 1:3-1:11
- The Values of an Experience of Suffering - 1:3-1:7
- The Experience from which the Values came - 1:8-1:11
Part B: THE MINISTRY - 2 Corinthians 1:12-7:16
B1. Personal Vindication - 2Cor. 1:12-2:11
- A Defence of Principle - 1:12-1:22
- An Explanation of Action - 1:23-2:4
- Parenthesis - 2:5-2:11
B2. Concerning the Ministry - 2Cor. 2:12-5:21
- Its Power - 2:12-4:6
- Its Tribulation - 4:7-4:12
- Its Hope - 4:13-5:10
- Its Impulse - 5:11-5:19
- Its Aim - 5:20-5:21
B3. The Consequent Appeal - 2Cor. 6:1-7:16
- For Consistency - 6:1-6:10
- For Consecration - 6:11-7:1
- For Continued Fellowship - 7:2-7:16
Part C: THE COLLECTION FOR THE SAINTS - 2 Corinthians 8:1-9:15
C1. The Example of the Macedonians - 2Cor. 8:1-8:5
C2. The Deputation - 2Cor. 8:6-9:5
C3. The results to Follow - 2Cor. 9:6-9:15
PART D: PAUL'S COMING TO CORINTH - 2 Corinthians 10:1-13:10
D1. His Authority - 2Cor. 10:1-10:18
- His Appeal to them to be obedient - 10:1-10:6
- His Answer to the criticism of the Christ party - 10:7-10:11
- The Claim to Divine Authority - 10:12-10:18
D2. His Apostleship - 2Cor. 11:1-12:18
- His Apology for Boasting - 11:1-11:4
- His Boasting - 11:5-12:10
- His Apology for Boasting - 12:11-12:18
D3. His Programme - 2Cor. 12:19-13:10
- The real purpose of his Writing - 12:19-12:21
- His Procedure on Arrival - 13:1-13:10
PART E: CONCLUSION - 2 Corinthians 13:11-13:14
E1. Words of Cheer - 2Cor. 13:11-13:14
A. Introduction - 2 Corinthians 1:1-1:11
The second letter to the Corinthians was evidently the outcome of the first. Titus, and perhaps Timothy also, had communicated to the apostle certain facts concerning the reception of his first letter. There were in Corinth those who imputed wrong motives to him, denied the sufficiency of his apostolic credentials, and practically refused to believe in him. In this letter the apostle answered these people, vindicating his claim and his conduct. In doing this he remarkably revealed his heart, and declared how high and holy was his conception of the office of the ministry.
If the first epistle was that of the Church prepared for work by corrective and constructive statements, this may be said to be a picture of the apostle himself as a worker, in suffering, in love, and in the consciousness of the authority conferred upon him by God.
The letter does not easily lend itself to analysis, but may be divided by the principal subjects dealt with. Introduction (1:1-11), the Principles of the Ministry, an Answer to Criticism (1;12-7:16); the Collection for the Saints, an Exhortation (8-9); the Visit to Corinth, a Vindication of Authority (10:1-13:10); Conclusion (13:11-13:14).
After the salutation, the apostle, before dealing with the matters calling forth the letter, wrote of a great trouble through which he had passed, and expressed his joy in the comfort that had come to him, principally on account of the ability to comfort others arising therefrom. He had passed through some affliction in Asia, in all probability a sickness in which he had come nigh unto death. He recognized the aid afforded him by their prayers, speaking of his deliverance as a gift bestowed upon him by them. Thus appealing to their love and sympathy, he prepared them for much he was about to write in defence of himself against the misinterpretation of some in Corinth.
B. The Ministry - 2 Corinthians 1:12-7:16
The attitude of those in Corinth who were hostile to him arose out of their misconception of the true vocation of the Christian minister; and in this first division of the letter he wrote first in personal vindication, then in instruction concerning the ministry, and finally in appeal to them.
He began by reminding them inferentially that he did not purpose according to the flesh, but rather under Divine guidance realized through the Lordship of Jesus, and interpreted by the Spirit.
He then explained the action which they had criticised, that namely of his not having come to Corinth, according to his declared purpose. He had remained away, out of love for them, that he might spare them, and to this assertion he called God to witness. His sorrow over their sin was such that to have come would have been to have done so in sorrow, and thus would have brought sorrow to them. He had therefore written, that the cause of the sorrow might be removed. Having thus referred to his first letter, the apostle returned to the subject of the incestuous person with which he had dealt therein. Evidently they had followed out his instruction, and dealt in discipline with the wrong-doer ; and the effect had been salutary in his case. He now urged them to the duty of manifesting their love, by restoring this one to their fellowship. He urged this action, "that no advantage may be gained over us by Satan; for we are not ignorant of his devices."
Perhaps nowhere in the New Testament is the subject of the ministry set forth in its sublimity as in the section following. He first dealt with its power. Describing the work of the ministry as a long triumphant march, he cited the Corinthian church as an evidence of the fact. That triumph was due to the fact that the ministry was no longer of the letter, but of the Spirit. This told the secret of victories won, and revealed the nature of the power of the ministry. Passing more deeply into the statement of the reason of the power and triumph of the ministry, he declared the greater glory of the ministration of righteousness by the life-giving Spirit. It was the declaration of a message of transforming life which was demonstrated by the transformation wrought in those who declared the message. The culminating statement in the discussion of the subject of power declared that the God of original creation has shined in the heart giving the "light of the knowledge of the glory of God in the face of Jesus Christ." The earlier part of the paragraph declares the results of which this statement reveals the cause. They are, as to the ministry, "we faint not," "we have renounced the hidden things of shame," "we preach ... Christ Jesus as Lord"; as to the hearers the negative result only is referred to, that namely of the veiling of the Gospel, the apostle affirming that it is only a veiled Gospel to those who perish. To summarize, the apostle first declared that the ministry is a triumphant march, and that the church at Corinth was the credential of the fact. The reason for this is that it is a ministry exercised in the power of the Spirit, and consequently transforming life. Finally it is a ministry through which God Who said, "Let there be light" at the beginning, says it again in the human heart, so that the darkness is dissipated, and the life is transformed.
This ministry, so full of triumph, is yet exercised through great tribulation. The treasure is in earth ern vessels, and these are subject to affliction. This is a revelation of a great principle in all successful work. It is through the breaking of the earthern vessel that light flashes out upon the pathway of others. Yet throughout this statement also, the other truth is recognized. The power is such that all the pressure upon the earthern vessel is not sufficient to destroy it.
Yet once more, tribulations are endured because of the hope which burns brightly in the midst of travail. The ultimate triumph will be that of resurrection; and by comparison with the weight of glory, the burdens and afflictions of the ministry are light. Moreover, tribulation is seen to be a process which issues in victory. Through the travail comes the birth, through the suffering comes the triumph, through the dying comes the living. Beyond the present tabernacle in which there is groaning, is the house of God.
These visions produce no carelessness, but consecration. At the portal of the ultimate stands the judgment-seat of Christ, where He will test our work, destroying that which is unworthy, and purifying even the best of its dross.
He next declared the twofold impulse of the ministry to be the fear of the Lord, and the love of Christ. The second is the exposition of the first. Much is gained by the change in the Revision from the word "terror" to the word "fear."
Finally the aim of the ministry is that men may be reconciled to God.
Upon the basis of this teaching concerning the ministry the apostle made his first appeal. Beseeching the Corinthians to be reconciled to God, he urged his argument by a description of the methods of his own ministry. This was an appeal not to outsiders, but to his children in the faith, and was for consistency, as though he would say to them, You are reconciled to God, be reconciled to God; you have received the grace of God, receive it not in vain.
He immediately followed with an appeal for consecration. In words full of tenderness, he pleaded with them, by declaring his love for them, and that they were not straitened in him, but in their own affections. He called them to separation, citing the great promises of God. These promises create the profoundest argument, not only because they appeal to the highest sentiment, but also, and especially, because in their fulfilment will be found power sufficient for the perfecting of holiness. The call is to separation, and to the putting away of filthiness both of flesh and spirit. Where this call is obeyed, the promises will be fulfilled, and at once the process of perfecting in holiness will go forward.
The section culminates in an appeal full of local colouring and suggestion. The apostle, evidently conscious that in the case of some, at least, he had been excluded from their affection, in a great cry gave expression to the hunger of his heart when he wrote, "Make room for us." He then referred to the period of his sorrow in Macedonia, of his joy when Titus told him that they had received and been obedient to his letter, and his final word was one of magnificent hopefulness, "I rejoice that in everything I am of good courage concerning you." Perhaps there is hardly a chapter in the writings of Paul in which the heart of the man is more perfectly revealed; and the charm of it is to be found in the natural humanness which is manifested, and yet which all the while is under the constraint of that love of Christ which makes the fear of the Lord the supreme motive in all life and service.
C. The Collection for the Saints - 2 Corinthians 8:1-9:15
The apostle now turned to the subject of the collection for the saints at Jerusalem, concerning which he had written in his previous letter. First he reported the action of the churches in Macedonia. They had given according to, and even beyond, their power. Their method was that they gave themselves. If self is given, nothing is withheld.
Then with extreme delicacy the apostle urged the Corinthians to emulate so excellent an example, citing the example of Christ. Turning to the business side of things, he told them that Titus and another were sent to encourage them in the carrying out of their liberality, and was careful to show the necessity for avoiding any chance of misinterpretation in matters financial, as he wrote, "We take thought for things honourable, not only in the sight of the Lord, but also in the sight of men." He then declared the credentials of Titus and the other, and appealed to them to act in such a way as to prove their love, and vindicate his glorying on their behalf.
In concluding the subject of the collection for the saints the apostle declared that he was not urging them to give. That they would do, but he was desirous that their giving should be glad and spontaneous, and that they should be well in advance in the matter of bounty, and not, as he says, in the matter of extortion. In order to stimulate them, he declared that such giving was of the nature of seed-sowing, and that ever means harvest. In order that the harvest may be bountiful let the sowing be bountiful. He excluded two methods of giving, first, "grudgingly," that is, very literally, sorrowfully; "or of necessity," that is, the giving of such as simply give from a sense of duty, and have not found the higher impulse of delight. For the correction of these false methods he declared "God loveth a cheerful giver." He then proceeded to declare the advantages of giving, or, if we may apply his own figure here also, to describe the harvest resulting from such sowing as he urged. The first of these was the fact that they would fill up the measure of the wants of the saints. That in itself was good, but the outcome was even better. Through such ministry they would create the cause of glory to God. And yet again, they would reap the intercession of those they helped - a harvest of precious value. The final word concerning this whole subject was an expression of thanks to God for His unspeakable gift, for the apostle knew that the remembrance of that would do more than all his argument to stimulate the generosity of those who had received the inestimable blessing.
D. The Apostle's Coming to Corinth - 2 Corinthians 10:1-13:10
In the third division of the letter Paul vindicated his authority in an argument that centred round his proposed visit to them, and the criticisms which had been passed on him. In this division he seems to have had in mind more especially the minority who had been opposed to him. He first pleaded with them that there might be no necessity for him to change the methods that characterized his actions when amongst them. Evidently some had criticised him as courageous in his absence, while they declared him to be lowly when present. He declared his readiness if need be to be courageous in their presence. In answer to the criticism of those who evidently had declared themselves to be Christ's as the reason for their opposition to him, he in turn declared that he also was Christ's, and announced his ability to use his authority if necessary, finally claiming that he had such authority directly from the Lord, and did not depend upon self-commendation.
Having thus referred to authority, he proceeded to claim the authority of apostleship. After apologizing for boasting and stating the reason why he was compelled to do so, he proceeded to boast of his apostleship, commencing with the remarkable statement that he was "not a whit behind the very chiefest apostles," as his exercise of the apostolic office proved in its manner, its method, and its motive. He then plunged into a comparison between himself and some whom the Corinthians had received, giving the credentials of his ministry in a passage which gathers up into its sweep facts concerning himself, which at once place him in the very front rank of the servants of Christ. Yet if he himself must needs glory, he determined that it should be in the things that concerned his weakness, and called God to witness as to the truth of what he wrote. His boasting now took on a new and startling characteristic. In the history of his apostleship there had been something supernatural, and not to be finally explained. Of this he would glory. He had received direct and remarkable revelations which it was not possible for him to speak of in detail. The purpose of these revelations had evidently been that of giving him courage and confidence in his work, for their peril lay in the direction of his becoming "exalted overmuch." With reference to the thorn in the flesh, which followed the revelations, he declared, "Now will I rather glory in my weaknesses, that the power of Christ may rest upon me." As the section concerning his apostleship commenced with an apology for boasting it closes in the same way. Yet he declared, "Ye compelled me." As his actual glorying began with a statement of his apostolic authority by comparison with others, so now he ended in the same way. "In nothing was I behind the very chiefest apos-tles, though I am nothing."
As the letter drew to conclusion the apostle was careful to make perfectly clear what his attitude in writing had been. All his dealing with them had been conditioned within three facts; first, it had been in the sight of God; second, it had been in Christ; and third, it had been for their edifying. He cared little for their approval of his conduct, but much for their being approved before God. Out of such desire he delivered his message under the sense of responsibility to God, and with a consciousness of its authority, because he spoke in Christ.
Finally he announced the method of his third coming to them to be that of a severe investigation, and declared that when he came they would have a proof of Christ's speaking in him. He then urged them to personal examination. They were to test themselves, and to prove whether they were in the faith.
E. Conclusion - 2 Corinthians 13:11-13:14
The last words are words of cheer. A series of brief exhortations indicate what their true attitude should be. Then follows the declaration that "the God of love and peace shall be with you," and all concludes with the benediction, and it is to be carefully noted that this letter, which is perhaps the severest that the apostle wrote, yet ends with the benediction in its fullest and most gracious terms.