The Second Corinthian Epistle

Rex Banks

Lesson 14

Authorship

(1) Paul (1:1; 10:1). On Paul the apostle, see our Paul's Epistles, Introducing Paul.

(2) Paul includes “Timothy our brother” in the salutation. “(He) is with Paul, having been sent on to Macedonia from Ephesus (Acts 19:22)” (A. T. Robertson Word Pictures). Robertson is adamant that “(Timothy) is in no sense 2 Corinthians’ author…” In similar vein, James Coffman comments:

“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” (James Coffman Commentaries on the Old and New Testament).

In my view, if Timothy did contribute in some way to the writing of 2 Corinthians, this would not in any way, undermine apostolic authority or raise doubts about the divine authorship of this book.

(3) In this context, what are we to make of the use of the first person plural and first person singular in the Pauline Epistles? Daniel B. Webster points out that “In many situations in the NT especially in the epistles, the use of we is not always clear.” He explains:

“Does the author mean to include his associates (or co-authors), or his audience, or is this simply an editorial way of referring to himself? The use of the first person plural to refer only to the author is known as the editorial ‘we’ (or epistolary plural); the use of the first person plural to refer to the author and his associates as distinct from the audience is called exclusive ‘we’; and the use of the first person plural to refer to both author(s) and his reader(s) is called the inclusive ‘we’” (Greek Grammar Beyond the Basics).

In his commentary on 2 Corinthians, Murray J. Harris has:

“Whenever Paul uses a first-person plural pronoun or verb (eg … [“our”] in v. 3; parakalouvmeqa [parakaloumetha, “the comfort we ... received”] in v. 4), the referent(s) may be (1) a plural subject made clear in the context, (2) Paul himself (‘epistolary plural’), (3) Paul and his co-workers mentioned in the salutation or his amanuensis (exclusive ‘we’), (4) Paul and his addressees (inclusive ‘we’), (5) Jews, (6) all Christians, or (7) men in general. That Paul can on occasion oscillate from singular to plural, apparently without intending a distinction to be drawn, is shown by the gravfomen (graphomen, ‘we write’), ejlpivzw (elpizo, ‘I hope’), and hJma’” (hemas, ‘us’) of vv. 13, 14 and the singulars of vv. 15-17” (Expositors Bible Commentary).

(4) The following points are worth noting:

· It is noticeable that in the first nine chapters of 2 Corinthians, the first person plural occurs more frequently than the first person singular. From 1:15 “‘I’ and ‘We’ alternate in swift and irregular succession until a new beginning is solemnly made with the (‘Now I Paul myself’) of 10:1” (Ethelbert Stauffer Theological Dictionary of the New Testament vol 2).

· From 10:1 Paul tends to use the first person singular more frequently than the first person plural. What’s more “Second Corinthians 10-13 includes several instances of what many regard as epistolary plurals, especially since they are sprinkled among the more frequent first person singulars” (Daniel B Webster, Greek Grammar Beyond the Basics). Webster cites 10:11-15; 13:4, 6-9 as possible examples and 11:6, 12, 21 as “more doubtful.” Likely this use of the first person singular in chapters 10-13 reflects the fact that in these chapters, Paul is intent upon defending himself against hostile critics who have attacked him personally.

“One possible reason for the use of the epistolary plural throughout these chapters is that Paul, being obviously self-conscious about displaying the credentials of his apostleship under the present circumstances , occasionally reverts to the plural out of modesty” (ibid).

If this is the case, this may suggest that in the earlier chapters, although Paul sometimes uses the first person plural to speak of believers in general (eg 3:18; 5:1-10), he also uses it to indicate that Timothy joins him in speaking to the brethren at Corinth. Again this would not, in any way undermine apostolic authority or raise doubts about the divine authorship of this book.

External evidence

“The internal evidence of 2 Corinthians vividly attests its genuineness… External evidence, while not so clear as in the case of 1 Corinthians, yet is unambiguous in establishing the existence and the use of the letter, especially in the second century. Although Clement of Rome is silent, the epistle is quoted by Polycarp. It is referred to in the epistle of Diognetus 2 Cor 5:12. It is sufficiently corroborated by Ireneaus, Theophilus, Athenagoras, Tertullian, and Clement of Alexandria” (Ungers Bible Dictionary).

Examples:

Ignatius of Antioch (d ca 98-117 AD)

“Be not deceived with strange doctrines, ‘nor give heed to fables and endless genealogies,’ and things in which the Jews make their boast. Old things are passed away: behold, all things have become new” (2 Cor 5:17 – Rex). For if we still live according to the Jewish law, and the circumcision of the flesh, we deny that we have received grace” (The Epistle of Ignatius to the Magnesians chapter 8).

Polycarp (69-155 AD)

“And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always “providing for that which is becoming in the sight of God and man;” (2 Cor. 8:31 – Rex)… (And) “we must all appear at the judgment-seat of Christ, and must every one give an account of himself” (2 Cor 5:10 – Rex) (Epistle to the Philippians, chapter 6).

Clement of Alexandria (d ca 215 AD)

“But us the Word enjoins ‘to look not on the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal’” (2 Cor 4:18 - Rex) (Paedagogus 3.2).

Composition: Date, Place and Circumstances

(1) In our introduction to 1 Corinthians we said that Paul wrote from Ephesus (16:8-9, 19), subsequent to Apollos’ stay in the Corinth (Acts 18:26-27; 1 Cor 1:12) and after Paul had sent Timothy and Erastus to Macedonia (Acts 19:22) and Timothy to Corinth (1 Cor 4:17).

(2) This was Paul’s second letter to the brethren at Corinth (1 Cor 5:9) and at the time of writing, Paul intended remaining on at Ephesus until Pentecost (1 Cor 16:8) after which he would travel to Corinth, not by sea but by way of Macedonia (1Cor 16:5-6). Evidently his plans changed sometime after he had sent this letter and he resolved instead to visit Corinth on his way to Macedonia, and then again on his way back, intending then to set sail from Corinth to Judea with the gift for the Jerusalem brethren (2 Cor 1:15-16).

(3) However, it is difficult to piece together details of Paul’s movements at this point. What we do know is this:

· When Paul writes 2 Corinthians he refers to his having been present with the Corinthians “the second time” (2 Cor 13:2) and says that when he visits them next it will be for “the third time” (2 Cor 12:14; 13:1). Evidently then Paul made a trip to Corinth between writing 1 Corinthians and 2 Corinthians, a trip which is not mentioned in Acts and which he describes as a sorrowful visit (2 Cor 2:1).

· In 2 Corinthians Paul makes reference to a letter which he had written the Corinthians “with many tears” (2 Cor 2:3-4) and which had caused the Corinthians great sorrow (2 Cor 7:8 ff).

Ø Some take this as a reference to what we today know as I Corinthians. This may be the case and this position does enjoy good support. However, Paul seems to suggest that the tearful letter dealt mainly with a wrongdoer and the need to discipline him (2 Cor 2:3-9). Although 1 Corinthians does deal with the case of the immoral man (1 Cor 5), this is not the letter’s primary thrust. Moreover, Paul speaks of his personally forgiving the wrongdoer (2 Cor 2:10 cf v 5) which suggests that this individual has injured Paul in some way. Paul also says that the tearful letter was written in place of another distressing visit (2 Cor 1:23) but this does not harmonize well with his comments in 1 Corinthians (4:18-19; 11:34; 16:2-3, 5-7). Finally, Paul appears to have momentarily regretted having sent the letter in question (2 Cor 7:8) and it is difficult to believe that he could have felt this way about 1 Corinthians.

Ø Some think that this tearful letter is preserved in 2 Cor 10-13, arguing that in this section of the letter Paul goes on the attack and trounces his opponents. They argue that the negative tone of chapters 10-13 is quite different from the joyful, positive tone of chapters 1-9. According to this view, the tearful letter was somehow appended to 2 Corinthians (chapters 10-13) at an early date. However there is no manuscript support for this theory, and there is no mention in chapters 10-13 of the need to discipline the wrongdoer, yet this was evidently the primary focus of the tearful letter. What’s more, 12:18 tells us that Titus had paid at least one visit to Corinth in connection with the collection and thus this verse in this section (chapters 10-13) follows 2 Cor 8:6, 16-19. Finally, we must not exaggerate the differences between chapters 1-9 and 10-13, because as we will see later, chapters 1-9 also demonstrate that despite Titus’ positive report there are still real difficulties in the church at Corinth. (Consider for example 1:17-24; 2:17; 4:2-5; 5:12-13).

Other suggestions have been made but in my view the tearful letter is neither 1 Corinthians nor an appendage to 2 Corinthians, but instead, a separate communication and thus we have:

Ø Letter 1 referred to in 1 Cor 5:9.

Ø Letter 2 which we know as 1 Corinthians.

Ø Letter 3 written “with many tears” (2 Cor 2:3).

Ø Letter 4 which we know as 2 Corinthians.

Our comments below reflect this position.

(4) The following is a likely reconstruction of the events of this period:

· Somehow Paul learned that the situation at Corinth remained serious despite his letter (ie 1 Corinthians). Perhaps Timothy had returned with a report that the letter had not been received well.

· Paul abandons his previous plans and travels to Corinth. This is the sorrowful journey (2 Cor 2:1) which he had hoped to avoid (“Shall I come to you with a rod...” - 1 Cor 4:21). Evidently Paul left Corinth with many matters unresolved and returned to Ephesus.

· Paul writes his “many tears” letter (2 Cor 2:3, 4) - a strongly-worded missive which was carried to Corinth by Titus. Following the riot instigated by one Demetrius (Acts 19:23 ff), Paul leaves Ephesus for Troas (2 Cor 2:12) where he hoped to meet Titus and obtain from him news about the Corinthian situation. Titus does not arrive at Troas which does nothing to relieve Paul’s anxiety (“I had no rest for my spirit...”) so Paul goes on to Macedonia (2 Cor 2:13). There too his “flesh had no rest” (2 Cor 7:5) until God “comforted... (him) by the coming of Titus” (2 Cor 7:6).

· Titus brought a report from Corinth which caused Paul great joy (“I rejoiced even more”) but which also appears to have contained some negative elements. Paul pens 2 Corinthians from Macedonia probably about 18 months after 1 Corinthians, about 56 AD. He sends it with Titus who is accompanied by “the brother whose fame in the things of the gospel has spread through all the churches” (2 Cor 8:6, 18).

(5) Again there has never been any serious doubt that Paul wrote this letter and it is quoted by Polycarp, Ireneaus, Clement of Alexandria and Tertullian.

Addressees

The First Corinthian epistle is addressed to “the church of God which is at Corinth,” and this epistle is addressed to “the church of God which is at Corinth with all the saints who are throughout Achaia.” “Linked with the Corinthians are “the saints” – God’s people (hoi hagioi) - at such places as Athens (cf Acts 17:34) and Cenchrea (cf Rom 16:1). Perhaps this joint address explains the absence of personal greetings at the end of chapter thirteen” (Murray J. Harris Expositors Bible Commentary vol 10).

Purpose, Theme and Characteristics

(Since 2 Corinthians contains a great deal of information about Paul’s relationship and interaction with the church at Corinth, much of what we have already discussed under Composition: Date, Place and Circumstances is taken from the epistle itself and need not be repeated here).

(1) Of all the Pauline epistles, 2 Corinthians is the most personal, intimate and emotional. It contains references to a whole host of incidents and personal details in Paul’s life and it is by far the most autobiographical of all the apostle’s writings. It is the product of deep emotion and stress. On the one hand Paul is immensely relieved to hear that his tearful letter has produced a repentant spirit in many, but he is distressed and angered by the presence opponents who are seeking to undermine his authority. Charles R Erdman captures the spirit of the letter well:

“Here, as plainly as in his other epistles, great fundamental doctrines are discerned... However, this letter is less doctrinal than any of the other epistles; with the exception of Philemon... We look into (Paul’s) heart. We see his motives, his anguish, his joys, his hopes, his wounded feelings, his ardent love... The style is broken, involved, and at times obscure. The impetuosity of the thought moves from point to point with a rapidity which makes it hard to grasp the sequence and connection... The epistle is one of many moods. ‘Joy and heaviness, anxiety and hope, trust and resentment, anger and love’ follow one another with bewildering abruptness. It presents a conflict of feelings in which gratitude and indignation, gladness and grief, are struggling for the mastery. Mingled severity and tenderness, reproof and praise, command and exhortation, suffering and rejoicing, humiliation and exaltation are set forth in terms unparalleled in all the literature of the world” (The Second Epistle of Paul to the Corinthians).

(2) The distinctive tone of chapters 1 to 7 is set by the words rejoice and joy (2:3; 6:10; 7:4, 7, 9, 13, 16) and the word comfort (1:3-7 [10 times]; 7:4, 7, 13). Christians are comforted by God that they may in turn comfort others (2 Cor 1:4). In this context, Paul expresses his great delight and appreciation at the positive response of the majority of the Corinthians to his tearful letter, a response which has been a great comfort to him. One matter in particular has caused him to rejoice. Evidently when Paul had visited Corinth the second time, he had been personally attacked and grievously wronged by an individual at Corinth and the fact that this offender had not been rebuked by the church had wounded Paul deeply.

· Likely in his tearful letter Paul has demanded that the Corinthians demonstrate their love and support for him by disciplining the offender, and they have done so. Paul speaks of the “punishment” inflicted by “the majority” (2 Cor 2:5-6) but then goes on to warn these brethren that having inflicted sufficient punishment they must now “forgive and comfort him, lest somehow such a one be overwhelmed by excessive sorrow” (2 Cor 2:7).

· Paul’s instructions in this matter had (in part) been to put their obedience to the test (2 Cor 2:9) and now this obedience is to be demonstrated by willingness to forgive the offender as Paul had done (2 Cor 2:10).

· Paul informs the Corinthians that he had been greatly comforted by Titus’ report of their “longing...mourning (and) zeal” for him (2 Cor 7:7). He had temporarily regretted the sorrow that his letter had caused them (2 Cor 7:8) but rejoiced that this sorrow had lead to repentance leading to salvation (2 Cor 7:10). Paul speaks delightedly of (among other things) their “vindication” of themselves, their “avenging of wrong” and of their innocence (2 Cor 7:11).

Thus joy and comfort in the midst of adversity is a dominant theme in chapters 1-7. In one beautiful passage (4:16-5:10), Paul speaks of future eternal glory in contrast to his present distressing situation. In the midst of trial he does not “lose heart” but rather rejoices that “though our outer man is decaying…our inner man is being renewed day by day.” Indeed “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.” Our “earthly tent” will one day be replaced with “a house not made with hands, eternal in the heavens” and in light of all this the apostle assures his brethren that he is “always of good courage.”

(3) But all is not well at Corinth and it is clear from 2 Corinthians that enemies of Paul are attempting to destroy his reputation, character and influence. There are indications in chapters 1-7 that there is opposition to Paul (eg 1:17-18; 2:17; 4:2-5; 5:12-13) but it is in chapters 10-13 that we find Paul taking the offensive. Some have suggested that chapters 10-13 were written after Paul has received further unsettling news from Corinth, but likely the change of tone is due to the fact that Paul now sets his sights upon his critics. Interestingly, in chapters 10-13 where Paul defends his authority, a form of the word “boast” appears some 19 times. Paul laments the fact that by listening to his enemies, some at Corinth had “compelled” him to (as it were) boast foolishly about his authority.

· From Paul’s response we can get some idea of the charges which his enemies have brought against him, and among them we find the following:

Paul’s failure to visit Corinth as he originally intended shows fickleness and cowardice

Paul responds that he was not “vacillating” in this matter (2 Cor 1:17) and that he “came no more to Corinth” to spare them (2 Cor 1:23).

Paul has no proof of his authority or commission since he lacks letters of commendation

(Likely Paul’s opponents claimed to possess such letters, perhaps from Jerusalem, the fount of Christianity). Paul affirms that, unlike some (ie his detractors), he needs no such letters (2 Cor 3:1). He reminds the Corinthians: “You are our letter, written in our hearts, known and read by all men...” (2 Cor 3:2). In fact Paul knows himself to be “not in the least inferior to the most eminent apostles” (2 Cor 11:5) and the “signs of a true apostle” had been performed by him in the very midst of the Corinthians (2 Cor 12:12).

Paul’s letters are “weighty and strong” but in person he “unimpressive” and his speech is “contemptible” (2 Cor 10:10)

Paul answers that “what we are in word by letters when absent, such persons we are also in deed when present “(2 Cor 10:11). Paul’s opponents say that he is “unskilled in speech,” to which the apostle responds that he is “not so in knowledge” (2 Cor 11:6).

Paul does not accept support because he knows himself that he is not a true apostle deserving of such support

Paul responds that support from brethren elsewhere enabled him to preach the gospel at Corinth without being a “burden” upon the Corinthians (2 Cor 11:7-9).

Despite his refusal to accept support Paul has fleeced the Corinthians in some way perhaps by way of his agents

Paul appeals to his record: “Certainly I have not taken advantage of you through any of those whom I have sent to you have I?” (2 Cor 12:17). In administering the gift for the Jerusalem saints Paul takes every precaution “that no one should discredit us in our administration of this generous gift” (2 Cor 8:20).

Paul does not have what it takes to carry out his threats of discipline

Paul’s response: “I say in advance to those who have sinned in the past and to all the rest as well, that if I come again, I will not spare anyone” (2 Cor 13:2).

Other matters

Various other statements by Paul in this epistle may well have been by way of response to the claims of his adversaries. It is by way of response to his opponents’ accusations that Paul also speaks of such things as his having been “caught up to the third heaven” (2 Cor 12:1 ff) and of his labours, imprisonments, beatings etc in the service of Christ (2 Cor 11:23 ff). If Paul must “boast” in order to defend his apostolic authority he will do so, but he prefers to boast of his weaknesses (2 Cor 11:30; 12:5) because true strength consists in recognising one’s need for Christ (2 Cor 12:10).

· Who were these opponents? Carson et al point out that “there is no evidence whatsoever that at the time of writing 1 Corinthians the apostle Paul was facing a church that had been taken over by leaders from the outside. By the time of 2 Corinthians 10-13, that has certainly happened.” It seems apparent that these opponents of Paul are Jews claiming to possess letters of commendation from Jerusalem. In his defence, Paul has asked the rhetorical questions: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I” (2 Cor 11:22). However, (in my view) there is no real indication in this letter that these men are concerned with matters relating to circumcision and observance of the Mosaic Law (although some argue that Paul emphasises the superiority of the gospel of Christ over the Mosaic Law in 3:4-18 because an attempt was being made to bind aspects of the Mosaic Law). In my view, F. F. Bruce is likely correct:

“These intruders were not Judaizers in the narrower sense; they did not try to impose legal observances on gentile believers. They simply conceived it as their mission to impose the authority of the mother church over the Christian world.”

In Paul’s view they are “false apostles,” “deceitful workers” (2 Cor 11:13) and servants of Satan (2 Cor 11:15) who preach “another Jesus,” bring a “different spirit” and present a “different gospel” (2 Cor 11:4). Sadly, some at Corinth “bear this beautifully.” What’s more, they gladly tolerate any despotic, grasping tyrant who “enslaves,” “devours” and “takes advantage” of them (2 Cor 11:20) while at the same time holding Paul in contempt. The errorists are guilty of “peddling the word of God” (2 Cor 2:17) or preaching for money. Paul wants the Corinthians to exercise proper judgments about these errorists so that he will not need to exercise painful discipline when he comes to Corinth (2 Cor 10:2, 5-6, 11; 11:3; 12:19-21; 13:10).

(4) From 2:14 to 7:4 we have a long and important digression. In 2:14, Paul speaks of his having gone into Macedonia, but he breaks off his account and does not resume it until 7:5. In between (2:14-6:10), we have Paul’s great description of the apostolic ministry, consisting of the following points:

A Triumphant ministry (2:14-17)

The spread of the gospel is likened to a Roman triumphus or victory procession in which a victorious general leads his captives through the streets while the scent of incense, sacrifices etc fill the air. God is pictured as the triumphant general “who always leads us in His triumph” (2:14) and in some way Christians participate in that victory.

A Ministry with credentials (3:1-2)

Christian lives are the fruits of this ministry.

A Glorious ministry (3:4-18)

Although the ministry of Moses was indeed glorious the gospel of Christ is of surpassing glory.

A ministry accomplished by God’s power

Paul insists that “our adequacy is from God” (3:8) and explains that “we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves” (4:7).

In fact, “all these things are from God who reconciled us to Himself through Christ and gave us the ministry of reconciliation” (5:18). Paul and his fellow workers are “working together with (God)” (6:1) and “commending (themselves) as servants of God” (6:4).

An honest ministry (4:1-6)

Not characterized by “shame,” “craftiness” or adulteration of the truth (4:2). If the gospel is not recognised as truth by some it is because Satan “the god of this world has blinded...their minds” (4:4).

A ministry characterized by suffering and also by hope (4:7- 5:10)

We are “afflicted in every way” says Paul (4:8) but sustained by hope (“knowing that He who raised the Lord Jesus will raise us also with Jesus...” - 4:14).

A ministry motivated by respect for God (5:11-17)

“Therefore knowing the fear of the Lord we persuade men...” (5:11); “For the love of Christ controls us...” (5:14).

A ministry of reconciliation (5:16-6:2)

Reconciliation to God is man’s great need and the gospel is all about “God...in Christ reconciling the world to Himself” (5:19). The apostles are “ambassadors for Christ” (5:20).

A ministry which involves accepting hardships that others might be blessed (6:3-10)

This impressive portrait of the role of ministry under the new covenant is not merely an academic discourse. It is an autobiographical note from one who devoted his whole life to the work to which the Lord had called him.

(5) Chapters 8 and 9 concern the collection for the saints at Jerusalem. In Gal 2:10 when Peter James and John extended the right hand of fellowship to Paul, they asked him to remember the poor which he was pleased to do. From 52 AD to about 57 AD, a good proportion of Paul’s time and energy was devoted to organizing a collection for the saints at Jerusalem mainly among Gentile brethren in Macedonia and Achaia. In 1 Cor 16:1-4 we find a reference to this collection along with Paul’s instructions about how it is to be organized, and its seems evident that the Corinthians had indicated their willingness to participate in this good work. Perhaps this good intention had floundered because of all the problems which had arisen, but having received from Titus a good report concerning the majority at Corinth, Paul is now able to discuss their participation in the project again, and this he does in 2 Corinthians chapters 8 and 9. Paul wants the Corinthians to complete their part of the collection before he arrives (9:1-5). By way of encouragement, Paul speaks (among other things) of:

The example of the Macedonians (8:1-5)

Despite “a great deal of affliction” and “deep poverty,” they gave joyfully, liberally (8:2), “beyond their ability” and “of their own accord” (8:3). Having given themselves to the Lord and His cause (8:5), they regarded it as an honour to participate in this work of benevolence (8:4). Encouraged by this, Paul makes arrangements for the Corinthians to complete their collection (8:6).

The example of Christ

“…though He was rich yet for your sake He became poor” (8:9).

The need to put intentions into practice

They were “the first to begin a year ago” and now they needed to “finish (lit) the doing” (8:10-11).

God’s expectations

“...according to what a man has, not according to what he does not have” (8.12).

The law of sowing and reaping

To sow sparingly is to reap sparingly and to sow abundantly is to reap abundantly (9:6-11). The cheerful giver is loved by God (2 Cor 9:7).

The fact that God’s glory will be promoted; that thanksgivings will be offered to Him for this benevolent work; that the recipients of the blessing will intercede for the Corinthians in prayer; that the Jerusalem saints will feel warmly disposed to their benefactors (8:12-15).

Chapters 8 and 9 constitute “a complete summary of the motives and methods of church support and of church benevolences” (Erdman) - we have touched the hem.

This most personal of all the Pauline epistles gives a deep insight into the character and personal history of Paul the great apostle of Christ.

Brief Outline

(1) Paul Explains His Conduct and Ministry (2 Cor 1:1-7:16).

Salutation (2 Cor 1:1-11).

Explanation of Paul’s Conduct (2 Cor 1:12-2:13).

The Nature the Apostolic Ministry (2 Cor 2:14-6:10).

Paul’s Appeal to the Corinthians (2 Cor 6:11-7:4).

Meeting Titus in Macedonia (2 Cor 7:5-16).

(2) Exhortation to Give: Collection for the Believers in Jerusalem (2 Cor 8:1-9:15).

(3) Defence of Apostolic Authority (2 Cor 10:1-13:10).

(4) Final Exhortation and Greetings (2 Cor 13:11-14).