Few have disputed the Pauline character or authorship of this book. The author definitely identified himself as Paul (1:1; 10:1). Many of the historical allusions within the book coincide with our knowledge of Paul’s life contained elsewhere in Acts and in other Epistles. For instance, Timothy, Silas, and Titus were numbered among his associates (1:1, 19; 2:13; 7:6, 13–14; 8:6). His geographical movements and planned trips harmonize with Paul’s itinerary (1:16; 2:12; 7:5). Some of his personal experiences, including that of his dramatic escape from Damascus, can be found in Acts (11:32–33; cf. Acts 9:24–25). It is true that much of the autobiographical data is not contained in Paul’s other letters or in Acts, but this should not be construed as an argument against his authorship. Would a forger have included so much personal data not found elsewhere nor known by many if he wanted to pass off the book as a Pauline original? Only the one who in fact had experienced these events could report them publicly. The book opens with a typical Pauline greeting and blessing of grace and peace (1:2; cf. 1 Cor. 1:3; Gal. 1:3; Eph. 1:2). There do seem to be a few disguised references to the content of the First Epistle, showing some continuity between the two books (2:9; 12:21).

The testimony of the early church is sufficient to corroborate the internal evidence of the Epistle. These Church Fathers and canonical lists ascribed the book to Paul: Polycarp, Athenagoras, Cyprian, Tertullian, Clement of Alexander, Irenaeus, Marcion, and the Muratorian Canon.

Paul remained at Ephesus after the writing of First Corinthians to continue his ministry in that city and to await the results of his authoritative letter. Paul had hoped that the double thrust of the letter and of Timothy’s visit (1 Cor. 16:10–11) would solve the difficulties at Corinth, but apparently they did not. The intense church factions and growing opposition to Paul’s apostolic authority persisted. Taking matters into his own hands, Paul probably made a quick trip across the Aegean Sea to Corinth to resolve the matters himself. Although this trip was unrecorded in Acts, the third trip anticipated in the Second Epistle (12:14; 13:1–2) presupposes a second trip made between the original journey to evangelize and the writing of Second Corinthians. This hasty visit ended in failure. Paul retreated once more to Ephesus with insults of his person and rejections of his authority ringing in his ears and burdening his heart (2:1; 12:14, 21; 13:1–2). False Jewish apostles had attacked Paul’s integrity (chs. 10–11), and the sinning members were still unrepentant (12:21). Paul decided that he would not return to Corinth until the Corinthians adopted a different attitude toward him (1:23).

There is some speculation that Paul wrote a brief letter to Corinth at this time in criticism of the person who was against him (2:5–10; 7:12). Since there is no objective, manuscript evidence of the existence of this letter, it would be regarded as another lost letter, making two altogether (cf. 1 Cor. 5:9). Support for this lost letter is based upon Paul’s statement: "For out of much affliction and anguish of heart I wrote unto you with many tears" (2:4; cf. 7:8). Could this tearful letter be identified with the First Epistle or is it an epistolary aorist reference to the Second Epistle itself? Most say not and conclude that this letter is now lost. Many liberals say that this letter was incorporated into our present Second Epistle as chapters ten through thirteen, but there is no objective support for such a position. At this time Titus did leave Paul for Corinth, and if such a letter did exist, he probably took it with him (7:8–13).

Because of intense pressure at Ephesus, Paul went to Troas where he expected to find Titus waiting for him (2:12–13), but his associate was not there. Burdened over his absence, Paul moved on to Macedonia, possibly to Philippi. Here Paul encountered more troubles (7:5), but he was comforted when Titus came with a glowing report from Corinth (7:6–16). Revival had broken out and the church was again warm and responsive toward Paul. He thus was prompted to write to inform them of his rejoicing over the repentance of the majority, his continued concern over the benevolent collection, and his sorrow over the constant opposition of the few. He therefore wrote from Macedonia about a.d. 55 in preparation of his visit to Achaia and to Corinth (cf. Acts 20:2).

The purposes behind the writing of the book are inseparably connected with the historical background of the Epistle. He thus wrote to present the purpose of his sufferings in Asia, notably Ephesus (1:3–11); to explain why he changed his plans for a return visit to Corinth (1:12–2:4); to give instructions about the discipline and the reconciliation of the offender (2:5–11); to express his joy over the revival (2:12–13; cf. 7:15–16); to set forth the superiority of the ministry of grace to that of law (2:14–6:10); to appeal for separation from false teachers (6:11–7:16); to urge the church to fulfill its collection responsibility (8:1–9:15); and to vindicate his apostleship against the charges of the false apostles (10:1–13:14).

This is the most autobiographical of all of Paul’s Epistles. It gives an insight into the personal life and ministry of the apostle that none of the other letters give. Because of the false charges made against him, Paul was forced against his personal wishes to reveal events and secrets unknown to most of his converts. He prefaced his disclosures with these words:

Over and over again he inserted self-conscious explanations: "I speak as a fool" (11:21, 23) and "I must needs glory" (11:18, 30; 12:1, 5, 6). He concluded: "I am become a fool in glorying; ye have compelled me" (12:11). These expedient disclosures reveal that Paul suffered far more for the cause of Christ than any man would imagine. His sufferings became his main defense against the unjust charges. What had his enemies suffered for Christ? That was his countercharge.

The book also reveals the warm, human character of Paul. Many have pictured Paul as the methodical logician of Romans or Galatians. He was that, for his books do manifest a logical, argumentative style of writing. This Epistle, however, is emotional, full of tears and grief. It was written more with the heart than with the head. With the exception of Philemon, it is the most personal and the least doctrinal of Paul’s Epistles. Greek students can testify to the change of writing style and vocabulary as they move from the first to the second letter in translation work. Second Corinthians is difficult to translate because Paul could hardly wait to get the words written to express the burden of his heart to the church.

This book carefully examines the character and the tactics of the false teachers that Paul encountered wherever he went. They were Jews (11:22), claiming to be the ministers of Christ (11:23). Paul, however, saw them differently; he characterized them as false apostles, as deceitful workers, and as Satan’s ministers of righteousness (11:13–15). They apparently carried letters of commendation as their credentials so that they would be given opportunities of public ministry and provided financial support (3:1). They viciously criticized Paul’s physical appearance and poor oratory (10:10; 11:6) and his refusal to accept money for spiritual service (11:7–12), and questioned the authenticity of his apostleship (11:5; 12:11–12). Paul saw them as proponents of "another" faith and thus subject to the divine anathema: "For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him" (11:4; cf. Gal. 1:6–9).

The person and ministry of Satan are also emphasized in this Epistle. Paul identified him as Satan (2:11), the god of this world (4:4), the serpent (11:3), and as an angel of light (11:14). In relation to Christians, Satan tries to keep them from forgiving one another (2:10–11), attempts to deceive and to corrupt their minds (11:3), and is permitted by God to afflict them physically for their own spiritual protection (12:7–9). In relation to the unsaved, he blinds their minds so that they reject the gospel message (4:4) and uses a ministry of human self-righteousness to keep men from accepting the divine righteousness of Christ (11:15).

Some classic passages of doctrinal and practical truth are found within this book. The proper concept of the preaching ministry was exemplified by Paul (3:1–6:10). The intermediate state of the believer’s body between death and resurrection is discussed at some length (5:1–9). The principles of giving in this age of grace by Christians are outlined clearly (8:1–9:15).

Salutation (1:1–2)

Conclusion (13:11–14)

Paul opened this Epistle of defense by asserting that he was an apostle of Christ by the will of God; the defense of that claim will be seen throughout the Epistle. It was addressed not only to the church at Corinth but also to all the believers within the province of Achaia.

Paul first demonstrated that his sufferings and persecutions were not inconsistent with his position as apostle. In them he experienced the comfort of God which he could share with people in similar circumstances (1:3–4). Such sufferings were also endured by Paul for the spiritual benefit of the Corinthian church (1:6). The imminent sense of martyrdom in the Ephesian capital of Asia caused Paul to increase his trust in God and to lessen his confidence in himself (1:9). Paul’s sufferings also burdened the Corinthians to pray for and to give to him (1:11). These troubles thus embellished his office of apostle.

Paul was attacked as a man of indecision, one who told the Corinthians that he would come to them but who hesitated and sent others in his place. Paul had originally planned to go from Ephesus to Corinth, into Macedonia, back to Corinth, and on to Jerusalem (1:15–16), but their attitudes toward him had changed his plans. He did not want to visit them with heaviness of heart or in a display of his apostolic authority (1:24; 2:1). Paul claimed to be a positive, secure person (1:17–20), one whose conscience was marked by simplicity and godly sincerity (1:12).

Paul was attacked as a man who held grudges, but he rejoiced over the repentance of the very man who had wronged him (2:2–3). When he originally ordered the discipline of this erring brother, he did it out of compassion and love for him and the congregation, not out of spite (2:4). Paul now wanted the congregation to forgive and to comfort the repentant offender, and in so doing they would echo his feelings (2:7–10). Holding grudges was a Satanic tool that Paul rejected.

Paul moved from the defense of his personal conduct to that of his ministry. He thanked God for a triumphant ministry even though there was a divided response to it; some rejected and remained in spiritual death, whereas others believed unto life everlasting (2:14–16). He took no credit nor blame for the results, but claimed to speak the word out of sincerity, not as his critics who corrupted it. He asserted that the integrity of his ministry should have been known by the Corinthians; they were his living epistles of commendation because they were saved and edified through his ministry.

He then demonstrated the superiority of his ministry by contrasting it with that of the Judaizers, those who taught that salvation was through faith and works, especially circumcision and obedience to the Mosaic law:

Paul argued that the old was to give way to the new and that as long as men tried to gain the righteousness of God through conformity to the old, a special blindness would remain upon their hearts. When Jews embrace Christ, they are then released from that blindness and from any obligation to the old covenant.

The Judaizers accused Paul of being dishonest, of failing to preach a total message of faith and works. They said that Paul declared faith without circumcision lest the Corinthian Gentiles be repelled at the physical rite. Paul claimed that he was not dishonest, crafty, or deceitful and that he spoke the truth with clear conscience before both God and man (4:2). The Judaizers stated that they could not understand Paul’s message; he countered by saying that his gospel was hidden to the lost who were blinded by Satan. Their spiritual blindness and darkness could only be removed through a divine work of illumination similar to the creation of physical light. In a series of paradoxes, Paul contrasted his outward sufferings and persecutions with the inner strength of his soul (4:7–10; cf. 4:16). He suffered that the Corinthians might benefit from his stand for the truth (4:15). He did not let earthly pressures detract from his hope of eternal glory.

The Judaizers charged that because Paul was afraid of physical suffering and death he fled from one city to another to avoid persecution. However, he rested in the hope of resurrection (4:14). He knew that if death should come he would have a new body, "a building of God, an house not made with hands, eternal in the heavens." This seems to refer to the intermediate state, the body which the soul or self has between death and resurrection. In fact, he looked forward to that day; he did not shrink from it. He saw that mortality would be "swallowed up of life" at death. Paul knew that as long as he was here on earth, he was absent from the resurrected Christ; he desired to be present with his Savior. He wanted his spiritual labor to be acceptable with Christ and he knew that his ministry would be evaluated at the judgment seat of Christ. At that time he would receive rewards or suffer the loss of rewards based upon the quality of his service (5:10; cf. 1 Cor. 3:12–15). The terror of the Lord, not of men, motivated Paul to preach with a proper heart, not in mere outward appearance.

Paul added that the quality and extent of Christ’s love toward him constrained him to turn his life completely over to Christ. Paul saw himself (and all believers) as a new creation in Christ, a reconciled sinner, a recipient of righteousness, and an ambassador for Christ. He discharged a ministry of reconciliation both toward unbelieving sinners (5:18–19) and sinning brethren (5:20). He defended himself as one "giving no offence in any thing, that the ministry be not blamed" (6:3). He was a model minister in ten troublesome situations in which he found himself (6:4–5), by nine spiritual qualities exhibited by him (6:6–7), and in eight paradoxical areas (6:8–10).

Paul was not indifferent toward the Corinthians as charged; rather, his life was marked by a genuine concern for their spiritual welfare. His cry expressed his emotional desire to effect a reconciliation between himself and them (6:11). He further commanded: "Be ye not unequally yoked together with unbelievers" (6:14). The principle of this imperative extended to all areas of their life experiences: religious, social, economic, and marital. In a series of five contrasts, he showed the logic behind his command (6:14–16). He added three more imperatives: come out, be separate, and touch not. Paul wanted them to make a clean break with all idolatry and false religious teaching in order to enjoy the full Father-son relationship. He concluded with this appeal: "Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man" (7:2). He claimed that there was nothing wrong with him that should cause them to prolong the spiritual estrangement.

Paul then informed the church how he was troubled with outward persecution and inward fears (probably over the attitudes of the Corinthians toward him) when he came into Macedonia. The return of Titus, the rejoicing of Titus’ heart over the revival, and his report of good attitudes toward Paul all brought comfort to the apostle’s heart. He was glad that the previous letter had accomplished genuine repentance in their midst although he was apprehensive at the time he sent it. He clarified his purpose in sending it as genuine spiritual oversight (7:12).

In an attempt to renew interest in the collection for the poor Jewish saints at Jerusalem, he pointed to the example of the Macedonian churches (Philippi, Thessalonica, and Berea). In the midst of persecution and personal poverty, they gave liberally, even beyond their means, because they had first yielded themselves completely to Christ. Paul wanted the Corinthians to finish what they had begun (8:6; cf. 1 Cor. 16:1), to abound in the grace of giving, and to prove the sincerity of their love. Paul recognized that within giving is a spiritual dimension and that men should measure their gifts by what Christ gave to us (8:9). Paul wanted their giving to be done willingly and in proportion to their possessions so that those in need might be supplied by the former’s abundance. He hoped that their gifts would be a testimony to the other churches and to the messengers, Titus and the anonymous brother (possibly Luke) (8:16–19), and a confirmation of his own boasting over them (8:23–24). One year before, Achaia’s plans to give had encouraged the Macedonians to do likewise. So that Paul and the Corinthian church might not be embarrassed, Paul sent the two messengers to Corinth before Paul and the Macedonian representatives arrived there to make sure that the Corinthian gift was already prepared.

Paul equated the principle of giving with that of sowing and reaping: the more you give or sow the more you reap, and the less you give or sow the less you reap. Purposeful and cheerful giving reaps the sufficient financial supply of God, the fruits of righteousness in the giver’s life, and the thankful prayers in their behalf by the recipients of their gift. All giving is a modest expression of thanksgiving to God for His unspeakable gift of eternal life through Christ.

Some question Paul’s apostleship in that his personal deportment and speech did not manifest that authoritative office. His enemies claimed that he was bold toward the Corinthians when he was absent from them, but mild mannered in their presence. Paul pointed to the meekness and gentleness of Christ as proper qualities of spiritual authority. Paul chose not to be bold or to seek revenge over his enemies lest he use fleshly tactics to accomplish his goals. He planned to use his authority for edification, not for destruction. He warned his enemies that he would say and do in person what he had written in the letters (10:9–11). He did not plan to lower himself to that level where men evaluated their ministries by those of others; he let his ministry speak for itself. His aspiration was toward pioneer evangelism, not to build upon another’s work, which the Judaizers always did. Paul gloried in the Lord and sought only His commendation.

Paul had a holy jealousy for the Corinthian church; he did not want them to be corrupted through the spiritual flirtations and temptations of the false teachers who were being used by Satan just as he had worked through the serpent to beguile Eve. These Judaizers claimed that if Paul had been a genuine apostle he would have accepted the financial support of the Corinthians while in Corinth instead of working manually. He argued that he did it that way because he wanted to remove any charge of covetousness that some might conjure up against him (11:9, 12). He did take money from the Macedonian churches while he was in Corinth. Paul wondered how the Corinthians could question his motivation in this act of love toward them.

Paul’s language was very strong in his evaluation of the spiritual character of these false teachers; he saw them as satanic emissaries. Contrary to his normal policy, Paul wanted the Corinthians to compare his person and ministry with those of the Judaizers. In revealing his ancestry and his persecutions, Paul showed that the false teachers finished a poor second to him. He stated that the churches did not go to the false teachers when they needed help; rather, they came to him (11:28).

He told them that he could have gloried in the visions and revelations given to him by Christ and in the experience of being caught up into the third heaven or paradise (he was the anonymous man). He hesitated to disclose such things "lest any man should think of me above that which he seeth me to be, or that he heareth of me" (12:6). In fact, to keep Paul from boasting about such experiences, God permitted Satan to afflict the apostle physically. Since it was God’s will for him to keep the thorn in the flesh, Paul reasoned: "Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me" (12:9). Paul saw his physical troubles as an authentication of his apostleship, not as a detraction (11:30–31; 12:5, 9–10). He expressed his disappointment that he had to stoop to such logic to convince the Corinthians who should have known that he was an apostle through the signs performed in their midst (12:11–12). His only error, as he saw it, was in not taking their money; for this wrong, he asked for their forgiveness (12:13).

In preparation of his third visit to them soon, Paul said that he would come as he had before, not seeking their money, but their love and edification. He conjectured: "And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved" (12:15). He expressed apprehension over their future attitudes and actions toward him (12:19–21).

He equated his three visits (two accomplished and one planned) with the testimony of two or three witnesses. Since they wanted a display of apostolic authority invested in him by Christ (which lack was used as an attack by the Judaizers), Paul promised to display it when he came the third time (13:1–4). Paul warned them to examine their own spiritual relationship: were they in the faith or were they reprobates? Paul wanted them to acknowledge his authority through this letter so that he would not need to use sharpness when he came to them. He concluded the Epistle with his typical salutation and benediction.