Preface
The nascent Christian community did not develop in a vacuum. It matured in a specific historical and multicultural sphere, one interestingly not particularly favorable for its growth and advancement. The Christian movement developed around neither philosophical nor theological constructs but through events that took place between 6 BC and AD 100 that affected the first through third generations of converts. During that period, they came to understand who they worshiped, including both how and why. In the process, they discovered who they were as a people, what their belief system consisted of, and how they were to apply those beliefs in the world they lived in. The foundation of their faith was Jesus Christ, and the structure of that faith was his teachings. However, the doctrines that grew out of his teachings developed line by line, here a little and there a little, as inspiration and revelation came and understanding increased. The Savior gave the responsibility for the doctrinal development and its practical application to the apostles and prophets. In so doing, he kept the responsibility within the bounds of those who had his personal authority to declare his word and perform his ordinances. These authorized followers met with many challenges and worked diligently to overcome them. One of the ways they did so was through the power of the epistle.
Written texts could do what the individual could not, namely reach across distances and bring instruction to disparate congregations. Admittedly, personal visits were imperative, but written communications conveyed teachings and instructions in a way that could be shared broadly and lay the groundwork that made the visits even more productive. Further, at least initially, on these letters rested the institutional memory of the Christian community. One of the major responsibilities of these leaders, then, was to teach the doctrine of the kingdom. Paramount among the teachings was detailing the importance of the life, ministry, work, and identity of the Savior. Among those who took up this remarkable if somewhat overwhelming task was the Apostle Paul.
Our primary audience, as we explore his works, is the educated Latter-day Saint who wishes to distill more from the text than one can usually get from more popular and less extensive works. Though we are aware of the many scholarly debates and issues that abound in New Testament studies, because of who our primary audience is, we have chosen not to become mired in the technical issues. Thus, we have not directed our efforts to the advanced student or those seeking a graduate level of study, but we have placed, in the footnotes, references not only to the authorities we use but also to discussions and arguments that some readers may be interested in exploring but that go beyond the reach of this study.
Having noted that, we must say that the Translation Notes and Comments are of necessity more technical than the Analysis and Summary Sections. This is because we wish both the Latter-day Saint and non–Latter-day Saint reader to understand both how and why we rendered a word, phrase, or verse the way we have. Even here, we are careful not to overly use specialized technical grammatical terms unless these are necessary in interpreting and understanding the meaning of a word or phrase.
Some words and phrases are loaded with theological implications, nuances, and ramifications. Many have both denotative and connotative properties that both deserve and demand exploration and the plumbing of their depths. Though rendering the Greek into English demands that a specific word be used, the value of this (as well as any) commentary is that it allows the full range of a word or phrase’s meaning to be noted and explored, thus allowing the reader to get a feel for a range of meanings and better understand the depth or breadth of importance that the word or phrase carries.
In this, the preserved second epistle to the Corinthians, Paul wrote again to a certain body of Christians who continued to face specific problems. Every word, phrase, and sentence that he wrote had both a historical and a social context. He wrote to his fellow Saints in a language that they could understand, and he did so with force, insight, power, and love.
Paul’s purpose is the starting point of our work. We have tried diligently and to the highest degree possible to capture the thrust and trajectory of his ideas so the modern reader can understand the writings of this deeply spiritual and profoundly insightful leader in their context. We spend little time addressing the relevance of the Apostle’s writings to the modern reader. That is not to say we believe any relevance is absent. It is there! The author’s writings contain insights, instructions, and admonitions that are grounded in revelation and testimony that transcends time and culture and therefore can meaningfully address similar conditions and situations met by the modern Saint.
Our focus, however, as noted above, is on understanding the text as the author and his readers understood it. We fully believe that one of the most important purposes of scripture is for the application of those who read it. But we also feel that when a text is understood in its context, it can then be better applied to conditions today. Otherwise, it is possible to give a passage a greater significance or make it have a different application than the original text warranted or the author intended.
The Book of Mormon does encourage its readers to “liken all scriptures” unto themselves that these timeless teachings might be for their “profit and learning” (1 Ne. 19:23), but it also warns that it is possible for people to “wrest [the scriptures] to [their] own destruction” (Alma 13:9). Likewise, as the Doctrine and Covenants points out, many err because “they do wrest the scriptures and do not understand them” (D&C 10:63). Placing a scripture in its context mitigates this problem. It is our hope that by placing the scriptures in their theological, historical, social, and cultural settings, modern readers can readily see their relevance and desire to apply the principles and doctrines in their lives. Believing that to be the case, we leave it up to the readers to make the proper application. When that happens, the underlying intent and primary motivation behind our writing of this commentary will be realized.
All in all, our work is designed neither to be all-inclusive nor definitive but tentative and suggestive. We expect and hope that others will come along who will improve our work. In the meantime, we hope we have laid a firm foundation and put up a solid scaffolding that they can use to continue to build an ever better understanding of God’s word as revealed through his New Testament apostles and prophets.
Due to the complexity of this work, we have called upon many to assist us, and to them we give our heartfelt thanks. Our praises go out to a bevy of Brigham Young University research assistants, particularly Hanna Searic, who not only helped the project move along but supplied much needed material and assistance. We also appreciate the source checkers, Lane Welch, Tina Hawley, Susanna Bergeson Dimig, Taylor Crofts, Julia Harrison, Sydney Gee, and Marny K. Parkin, who made this volume as accurate as possible. Our thanks also go out to Julianne Nelson, who read the full text for clarity, cohesion, and comprehension. To Professor Brent J. Schmidt, we are particularly indebted for his insights and helpful suggestions on both our rendering of the Greek passages and presentation of the Greco-Roman and Second Temple Jewish cultures in which the epistle was written. Finally, we give thanks to our wives, whose enthusiasm and support for our work has been most gratifying and encouraging.
Throughout this study, we have sought to faithfully interpret the Greek into English, to be in harmony with the doctrines of The Church of Jesus Christ of Latter-day Saints, to follow teachings found in the standard works of the Restoration, and to accurately represent to all readers the powerful testimony of Paul’s Second Epistle to the Corinthians. Even so, the assertions, conclusions, and the overall work represent our own thinking and not that of the Church, BYU Studies, Brigham Young University, or any of those associated with this work.
