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Journal articles on the topic '2 corinthians'

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Published: 4 June 2021

Last updated: 31 January 2023

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1

Kaplan, Jonathan. "Comfort, O Comfort, Corinth: Grief and Comfort in 2 Corinthians 7:5–13a." Harvard Theological Review 104, no. 4 (October 2011): 433–45. http://dx.doi.org/10.1017/s0017816011000393.

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Paul's correspondence with the Corinthian congregation chronicles the story of an absent leader trying to encourage an often wayward congregation to hold fast to his message of God's reconciling action in Jesus. As the conclusion to 2 Cor 2:14–7:4,1a unit in which Paul explores the nature of his apostolic relationship with the Corinthian congregation, 2 Cor 7:5–13a portrays Paul's pastoral relationship with the Corinthians as near its breaking point.2In this passage, Paul looks back to a time (before his current tentative reconciliation with the Corinthians) when Paul's trusted associate Titus had brought him comforting news of the Corinthians’ repentance and renewed faithfulness to the Pauline apostolate.3Previous studies of Paul's practice of pastoral care in 2 Corinthians have focused on comparing his approach with those advocated in Greco-Roman philosophy. Other studies of 2 Corinthians have attempted to uncover the background of Paul's theology of reconciliation in Isaiah and other texts from Israel's scriptures and have emphasized his appropriation here of the Isaianic motif of comfort from the so-called “Book of Consolation” (Isaiah 40–55). Through an examination of Paul's language of grief (λυπέω/λύπη) and comfort (παρακαλέω/παράκλησιϛ) in 2 Cor 7:5–13a, however, a more complex picture of the roots of Paul's approach to the care of the Corinthian congregation emerges. As I will show, Paul's language of grief and comfort in 2 Cor 7:5–13a differs from broader Greco-Roman understandings of these concepts, such as those we find in the writings of Epictetus. In this pericope Paul draws on his interpretation of the cycle of grief and comfort in not just Second Isaiah but also Lamentations 1–2 in order to call the Corinthians back to faithfulness to the gospel and to give voice to their own experience of loss and consolation.

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2

Hartwig, Charlotte, and Gerd Theißen. "Die korinthische Gemeinde als Nebenadressat des Römerbriefs. Eigentextreferenzen des Paulus und Kommunikativer Kontext des längsten Paulusbriefes." Novum Testamentum 46, no. 3 (2004): 229–52. http://dx.doi.org/10.1163/1568536041528231.

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AbstractThe letter to the Romans is not only addressed to the Romans as the main addressees but indirectly to the Corinthians. When Paul was writing this letter he lived in the Corinthian congregation, continuing his dialogue with the Corinthians. This is why Paul reworked some topics from 1 and 2 Corinthians in order to correct them and to put them more exactly. The letter is thus embedded in his written and oral communication with the Corinthians. The Corinthians could understand some hints and allusions much better than the Romans.

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3

Pranoto, David Susilo. "PELAYANAN PENYEBARAN INJIL BERDASARKAN 2 KORINTUS 6:1-10." Manna Rafflesia 3, no. 1 (October 31, 2016): 1–20. http://dx.doi.org/10.38091/man_raf.v3i1.63.

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This 2nd Corinthian letter, written by the Apostle Paul, was addressed to the Corinthians. This letter is intended for the purpose, so that in conveying the gospel has the correct method so that the gospel can be accepted. The duty of believers is to convey the gospel / good news to everyone who does not know Christ. In writing this article we will explore how the Apostle Paul's perspective on the ministry of spreading the gospel based on 2 Corinthians 6: 1-10. Therefore through this writing, we will again remind and refresh believers about the importance of the ministry of spreading the gospel.

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4

Danker, Frederick W., and Ralph P. Martin. "2 Corinthians." Journal of Biblical Literature 107, no. 3 (September 1988): 550. http://dx.doi.org/10.2307/3267610.

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5

Schmeller, Thomas. "2 Corinthians." Biblische Zeitschrift 54, no. 1 (November 21, 2010): 153. http://dx.doi.org/10.1163/25890468-054-01-90000028.

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6

White, B. G. "The Varieties of Pain: Re-examining the Setting and Purpose of 2 Corinthians with Paul’s λυπ- Words." Journal for the Study of the New Testament 43, no. 2 (October 13, 2020): 147–72. http://dx.doi.org/10.1177/0142064x20961285.

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Most interpreters assume that the pain (λύπη) created by Paul’s previous visit and letter (2 Cor. 2.1-7) has ceased because it appears indistinguishable from the fleeting ‘godly grief’ (7.5-16). This enables the view that the material constituting 2 Corinthians is largely offensive and directed at a hostile congregation. But a closer study of λυπ- words demonstrates that their semantic range incorporates Corinthian despair, heartbreak, and bitterness. These emotions are distinct from the godly grief and, upon surveying select passages, it is evident that the Corinthians can be understood to have ongoing pains. This significantly alters the situation – the community’s rebellion is fueled by troubling emotive experiences – and further reveals Paul’s overlooked agenda of communal transformation.

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7

Weaver, William P. "A More Excellent Way: Philip Melanchthon’s Corinthians Lectures of 1521–22." Renaissance and Reformation 37, no. 1 (May 16, 2014): 31–63. http://dx.doi.org/10.33137/rr.v37i1.21281.

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Through a critical study of Philip Melanchthon’s 1521–22 lectures on 1 and 2 Corinthians, this essay evaluates his rhetorical method of reading and annotating Scripture. Building on a conventional analogy between ad fontes and sola scriptura, it investigates an equally operative analogy between consuetudo (linguistic usage) and what Melanchthon called the sermo or mos Scripturae, the “speech” or “usage of Scripture.” As a guide to the mos Scripturae, the early Corinthians lectures are an indispensable complement to his contemporary annotations on Romans. They reveal his attempt to integrate Luther’s “theology of the cross” into a theory of learned reading and shed light on the composition of the first systematic theology of the Lutheran faith, the Loci Communes, also published in 1521. Taken together as speeches, Paul’s letters to the Corinthians are unique enunciations of law and gospel, and unique examples of the “discourse of the cross.” Cet essai évalue la méthode rhétorique de lecture et d’annotation des Écritures saintes, à travers une analyse critique des leçons de Philip Melanchthon de 1521-2 sur la première et seconde épitre aux Corinthiens. Partant d’une analogie conventionnelle entre ad fontes et sola scriptura, l’essai examine une analogie tout aussi opératoire entre consuetudo (usage linguistique) et ce que Melanchthon appelait le sermo ou mos Scripturae, le « discours » ou « l’usage des Saintes Écritures ». Les premières leçons de Mélanchton ur les Corinthiens, en tant que guide aux mos Scripturae, sont un complément indispensable à ses annotations contemporaines sur les Romains. Elles révèlent la volonté d’intégrer la « théologie de la croix » de Luther à une théorie de lecture savante mais aussi la volonté de clarifier la composition des Loci Communes, première théologie systématique de la foi luthérienne, elle aussi publiée en en 1521. Prises comme discours, les lettres de Paul aux Corinthien ssont des énonciations uniques de la loi et de l’évangile, exemples uniques du « discours de la croix ».

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8

Drake Williams, H. H. "“IMITATE ME”: INTERPRETING IMITATION IN 1 CORINTHIANS IN RELATION TO IGNATIUS OF ANTIOCH." Perichoresis 11, no. 1 (June 1, 2013): 77–95. http://dx.doi.org/10.2478/perc-2013-0004.

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ABSTRACTSeveral times within 1 Corinthians Paul encourages the Corinthians to imitate him. These are found at critical junctures in the epistle in 1 Corinthians 4:16 and 11:1. The meaning of these sections is in question from the perspective of Corinthian scholars. Several believe that Paul is appealing to apostolic power and authority to coerce the Corinthians to obey him, whereas others find him responding to social situations. This is different from the way that imitation and discipleship are presented within the writings of Ignatius of Antioch. Pauline ideas, specifically those from 1 Corinthians, are known to have influenced Ignatius of Antioch’s writing, and thus Ignatius’ ideas about imitation are likely to reflect the meaning that Paul intended. Ignatius specifically speaks about imitation and discipleship in several places: Ign. Eph. 1, 2, 4; 3:1-3, Ign. Magn. 4:1; 5:1-2; 9:1-6, Ign. Rom. 3:1-2; 6, 3, 1. When these passages are considered, imitation involves suffering and possibly martyrdom. Imitation is also connected to the cross of Christ and is not a means to enforce superiority. Ignatius’ view of imitation would contradict the opinions of some scholars who see Paul’s injunction for imitation as a claim for power. It also supplies more information to the idea than those who claim that it is simply a counter example to the social situation.

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9

Kendall, David W. "Book Review: 2 Corinthians." Interpretation: A Journal of Bible and Theology 41, no. 4 (October 1987): 432–34. http://dx.doi.org/10.1177/002096438704100420.

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10

Borchert, Gerald L. "Introduction to 2 Corinthians." Review & Expositor 86, no. 3 (August 1989): 313–24. http://dx.doi.org/10.1177/003463738908600302.

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11

Houlden, Leslie. "Book Review: 2 Corinthians." Theology 104, no. 817 (January 2001): 47. http://dx.doi.org/10.1177/0040571x0110400114.

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12

Lambrecht, Jan. "1 Corinthians 2:14." Novum Testamentum 55, no. 4 (2013): 367–70. http://dx.doi.org/10.1163/15685365-12341443.

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Abstract Can we accept the translation of the second half of 1 Cor 2:14 as proposed by L.B. Dingeldein: (The “psychic” man) is unable to know “that he is pneumatically examined”? An analysis of the preceding and following context of the verse indicates that the traditional causal version is to be preferred: (The “psychic” man) cannot know them (= the things of God’s spirit), “because they are spiritually discerned.”

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13

HAYS, RICHARD B. "THE CONVERSION OF THE IMAGINATION: SCRIPTURE AND ESCHATOLOGY IN 1 CORINTHIANS." New Testament Studies 45, no. 3 (July 1999): 391–412. http://dx.doi.org/10.1017/s0028688598003919.

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This article argues two major theses: (1) Paul was trying to teach the Corinthian church to think eschatologically; (2) Paul was trying to teach the Corinthian church to reshape its identity in light of Israel's Scripture. These theses entail two important corollaries: (1) the Corinthians did not have an ‘overrealized eschatology’; (2) scholars who contend that Paul engaged in OT interpretation only when his hand was forced by Judaizing opponents cannot explain Paul's rich and varied use of Scripture in 1 Cor. These theses are explained and defended with reference to 1 Cor 10.1–22; 1.18–31 and 5.1–13.

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14

Esler, Philip F. "Paul’s Explanation of Christ-Movement Identity in 2 Corinthians 6:14–7:1: A Social Identity Approach." Biblical Theology Bulletin: Journal of Bible and Culture 51, no. 2 (April 7, 2021): 101–18. http://dx.doi.org/10.1177/0146107921997109.

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This article deploys a social identity approach to argue that Paul wrote 2 Corinthians 6:14–7:1 as an integral part of 2 Corinthians to elucidate Christ-movement identity at a key point in an integrated letter. First, I will critique arguments that the passage is an intrusion based on its alleged awkward positioning between 6:13 and 7:2, proposing instead that it is carefully sited within the larger unit of 6:11–7:4. Secondly, I will critically analyze arguments that its non-Pauline character is suggested by the language used. Thirdly, I will explain the presence of 6:14–7:1 in 2 Corinthians as a means whereby, at a critical point in his argument, Paul made a positive statement concerning Christ-movement identity for his Corinthian pistoi, that is, the ingroup of Christ-followers who accepted his version of the gospel, as opposed to apistoi. The latter category embraced both idol-worshipping non-Judeans and his Judean opponents in Corinth who advocated a rival identity based on a different gospel linked to the Mosaic law. In relation to Paul’s extended re-application of Israelite Scripture in 6:16–18, I will argue for its decontextualized, indeed “oracular” character in a context where Paul aimed to communicate with actual addressees, most of whom were illiterate non-Judeans.

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15

Foster, Paul. "Book Review: A New Commentary on 2 Corinthians: George H. Guthrie, 2 Corinthians." Expository Times 127, no. 4 (January 2016): 199–200. http://dx.doi.org/10.1177/0014524615611599e.

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16

SLOAN,, ROBERT B. "2 Corinthians 2:14–4:6 and "New Covenant Hermeneutics" —A Response to Richard Hays." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 129–54. http://dx.doi.org/10.2307/26422131.

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Abstract Does 2 Corinthians 3 provide a textual basis within the Pauline corpus for reader-response hermeneutics? This study engages that question by way of dialoguing with Richard B. Hays's monograph, Echoes of Scripture in the Letters of Paul. Hays's work deals with the question of whether modern Christian readers can "read Scripture as Paul read Scripture." To that end Hays proposes numerous prescriptions and constraints, the most provocative of which is central to the major hermeneutical thesis of his work. He writes (191): "No reading of Scripture can be legitimate if it fails to shape the readers into a community that embodies the love of God as shown forth in Christ." This constraint not only resonates with so-called reader response theories, but is exegetically grounded in Hays's reading of 2 Corinthians 3. This study argues that Hays's community-focused reading of the text does not adequately account for the specifically apostolic and/or Pauline features of 2 Corinthians 2:14 to 4:6. Whatever the merits, on other grounds, of Hays's hermeneutical prescriptions for reading scripture as Paul read scripture, this study argues that a sound exegesis of 2 Corinthians 3 does not in itself provide the ground for the hermeneutical conclusions to which Hays finally comes. The difference between Paul the apostle and the Corinthians as readers of his letters (and us) cannot be so easily effaced.

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17

SLOAN,, ROBERT B. "2 Corinthians 2:14–4:6 and "New Covenant Hermeneutics" —A Response to Richard Hays." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 129–54. http://dx.doi.org/10.5325/bullbiblrese.5.1.0129.

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Abstract Does 2 Corinthians 3 provide a textual basis within the Pauline corpus for reader-response hermeneutics? This study engages that question by way of dialoguing with Richard B. Hays's monograph, Echoes of Scripture in the Letters of Paul. Hays's work deals with the question of whether modern Christian readers can "read Scripture as Paul read Scripture." To that end Hays proposes numerous prescriptions and constraints, the most provocative of which is central to the major hermeneutical thesis of his work. He writes (191): "No reading of Scripture can be legitimate if it fails to shape the readers into a community that embodies the love of God as shown forth in Christ." This constraint not only resonates with so-called reader response theories, but is exegetically grounded in Hays's reading of 2 Corinthians 3. This study argues that Hays's community-focused reading of the text does not adequately account for the specifically apostolic and/or Pauline features of 2 Corinthians 2:14 to 4:6. Whatever the merits, on other grounds, of Hays's hermeneutical prescriptions for reading scripture as Paul read scripture, this study argues that a sound exegesis of 2 Corinthians 3 does not in itself provide the ground for the hermeneutical conclusions to which Hays finally comes. The difference between Paul the apostle and the Corinthians as readers of his letters (and us) cannot be so easily effaced.

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18

Young, Frances M. "Understanding Romans in the Light of 2 Corinthians." Scottish Journal of Theology 43, no. 4 (November 1990): 433–46. http://dx.doi.org/10.1017/s0036930600039417.

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The thesis of this paper is that conclusions reached in studying 2 Corinthians may profoundly affect the way Romans is read and interpreted — indeed, a number of difficulties in grasping the nub of Paul's argument may be resolved if we come to Romans with the insight into Paul's thinking that 2 Corinthians provides. The argument depends upon the findings reported in the author's joint work with David Ford, Meaning and Truth in 2 Corinthians (SPCK 1987): for convenience the most relevant of these will be outlined first.

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19

Cherian, Jacob, and Joe Thomas. "The Spirit in 2 Corinthians." Pneuma 43, no. 3-4 (December 13, 2021): 496–500. http://dx.doi.org/10.1163/15700747-bja10059.

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Abstract The Holy Spirit plays an indispensable role in Paul’s configuration of the Christian life. This article briefly examines the significance of the Spirit in Paul’s overall argument in 2 Corinthians. The eleven Spirit texts are explored under three main themes: the Spirit as a seal and deposit; the Spirit and the New Covenant; and the Spirit and the Trinity.

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20

Colsar, Charles B. "I Corinthians 2:1–13." Interpretation: A Journal of Bible and Theology 44, no. 2 (April 1990): 169–73. http://dx.doi.org/10.1177/002096438904400206.

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21

Bridges, Linda McKinnish. "2 Corinthians 4:7-15." Review & Expositor 86, no. 3 (August 1989): 391–96. http://dx.doi.org/10.1177/003463738908600307.

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22

Gloer, W. Hulitt. "2 Corinthians 5:14–21." Review & Expositor 86, no. 3 (August 1989): 397–405. http://dx.doi.org/10.1177/003463738908600308.

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23

Shoemaker, H. Stephen. "2 Corinthians 11:1-21." Review & Expositor 86, no. 3 (August 1989): 407–14. http://dx.doi.org/10.1177/003463738908600309.

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24

Ward, Richard F. "2 Corinthians 10:7–12." Review & Expositor 87, no. 4 (December 1990): 605–9. http://dx.doi.org/10.1177/003463739008700409.

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25

Peterson, Brian K. "2 Corinthians 6:1–13." Interpretation: A Journal of Bible and Theology 51, no. 4 (October 1997): 409–15. http://dx.doi.org/10.1177/002096439605100407.

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26

Allen, Ronald J. "2 Corinthians 4:7–18." Interpretation: A Journal of Bible and Theology 52, no. 3 (July 1998): 286–89. http://dx.doi.org/10.1177/002096430005200306.

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27

Byars, Ronald P. "2 Corinthians 5:12–17." Interpretation: A Journal of Bible and Theology 52, no. 3 (July 1998): 290–93. http://dx.doi.org/10.1177/002096430005200307.

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28

Walton, Jon M. "2 Corinthians 12:1–10." Interpretation: A Journal of Bible and Theology 52, no. 3 (July 1998): 293–96. http://dx.doi.org/10.1177/002096430005200308.

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29

Avram, Wes. "2 Corinthians 4:1–18." Interpretation: A Journal of Bible and Theology 55, no. 1 (January 2001): 70–73. http://dx.doi.org/10.1177/002096430005500109.

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30

Thompson, Alan C. "2 Corinthians 4:6-9." Review & Expositor 94, no. 3 (August 1997): 455–60. http://dx.doi.org/10.1177/003463739709400311.

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31

Larsen, Iver. "Variant Readings in 2 Corinthians." Bible Translator 51, no. 3 (July 2000): 342–48. http://dx.doi.org/10.1177/026009350005100306.

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32

Schellenberg, Ryan S. "Did Paul Refuse an Offer of Support from the Corinthians?" Journal for the Study of the New Testament 40, no. 3 (February 23, 2018): 312–36. http://dx.doi.org/10.1177/0142064x17753331.

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It is generally agreed that one key factor in the deterioration of Paul’s relationship with the Corinthian assembly was his refusal to accept an offer of material support. In fact, however, there is no solid textual basis for this putative datum. None of the three passages taken as evidence (1 Cor. 9.1-18; 2 Cor. 11.5-15; 12.11-18) makes explicit reference to such an offer. In each case, interpreters have inferred from Paul’s heated rhetorical questions that he is defending his decision to reject Corinthian support. But a closer look at both the syntax and the context of these questions, and at the logic of rhetorical questions more generally, shows this inference to be unlikely. When Paul boasts that he has not burdened the Corinthians, what he means is not that he has refused to accept their support, but that he has refrained from demanding it. Reconstructions of his relationship with the Corinthian assembly must be modified accordingly.

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33

Dowling, Elizabeth. "Paul Decentered: Reading 2 Corinthians with the Corinthian Women by Arminta M. Fox." Catholic Biblical Quarterly 84, no. 1 (2022): 134–36. http://dx.doi.org/10.1353/cbq.2022.0020.

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34

Jensen, Matthew D. "Temple Purity in 1–2 Corinthians." Bulletin for Biblical Research 24, no. 1 (January 1, 2014): 121–22. http://dx.doi.org/10.2307/26371249.

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35

WONG, Kasper. "'Lord' in 2 Corinthians 10:17." Louvain Studies 17, no. 2 (July 1, 1992): 243–53. http://dx.doi.org/10.2143/ls.17.2.2013800.

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36

Slater, Thomas B. "Book Review: George H. 2 Corinthians." Review & Expositor 113, no. 4 (November 2016): 554–55. http://dx.doi.org/10.1177/0034637316674281d.

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YOUNG, F. "NOTE ON 2 CORINTHIANS 1: 17b." Journal of Theological Studies 37, no. 2 (October 1, 1986): 404–15. http://dx.doi.org/10.1093/jts/37.2.404.

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Miller, Glenn T. "2 Corinthians 5:11-6:13." Interpretation: A Journal of Bible and Theology 54, no. 2 (April 2000): 186–88. http://dx.doi.org/10.1177/002096430005400208.

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Foster, Paul. "Book Review: 2 Corinthians Research Tool." Expository Times 120, no. 11 (July 13, 2009): 563. http://dx.doi.org/10.1177/00145246091200111203.

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Malan, Francois. "2 Corinthians by R. P Martin." Neotestamentica 49, no. 2 (2016): 462–66. http://dx.doi.org/10.1353/neo.2016.0011.

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41

Thrall, Margaret E. "Book Reviews : Interpretation of 2 Corinthians." Expository Times 99, no. 9 (December 1988): 279–80. http://dx.doi.org/10.1177/001452468809900909.

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42

Perriman, A. C. "Paul and the Parousia: 1 Corinthians 15.50–57 and 2 Corinthians 5.1–5." New Testament Studies 35, no. 4 (October 1989): 512–21. http://dx.doi.org/10.1017/s0028688500015186.

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1 Cor 15.50–57 is frequently cited as evidence that Paul expected to be alive at the parousia, chiefly on the basis of the distinction in v. 52 between ‘the dead’ who ‘will be raised imperishable’ and ‘we’ who ‘will be changed’. Paul ‘expects that at the parusia he himself will not be among the dead (of whom he speaks in the third person), but among the living (of whom he speaks in the first person)’. There are, however, a number of factors that persuade us to question this conclusion.

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43

Jensen, Matthew D. "Theologizing in the Corinthian Conflict: Studies in the Exegesis and Theology of 2 Corinthians." Bulletin for Biblical Research 26, no. 1 (January 1, 2016): 139–41. http://dx.doi.org/10.2307/26371396.

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WALKER, WILLIAM O. "2 Corinthians 3:7–18 As a Non-Pauline Interpolation." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 195–217. http://dx.doi.org/10.2307/26426458.

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This article argues that 2 Cor 3:7–18 was neither composed by Paul nor inserted by him at its present location in 2 Corinthians—that the passage is, in fact, a later, non-Pauline interpolation. More specifically, it proposes (a) that the relation of vv. 7–18 to their context, both immediate and larger, points to the secondary insertion of the passage between 2 Cor 3:6 and 2 Cor 4:1, (b) that distinctive vocabulary in the verses suggests composition by someone other than Paul, and (c) that apparent verbal and/or conceptual links between vv. 7–18 and their immediate context, however, suggest composition of the verses (by someone other than Paul) precisely for the purpose of insertion at their present location in 2 Corinthians. Finally, the article offers a possible scenario explaining why the interpolation appears where it does in 2 Corinthians.

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45

WALKER, WILLIAM O. "2 Corinthians 3:7–18 As a Non-Pauline Interpolation." Journal for the Study of Paul and His Letters 3, no. 2 (2013): 195–217. http://dx.doi.org/10.2307/jstudpaullett.3.2.0195.

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This article argues that 2 Cor 3:7–18 was neither composed by Paul nor inserted by him at its present location in 2 Corinthians—that the passage is, in fact, a later, non-Pauline interpolation. More specifically, it proposes (a) that the relation of vv. 7–18 to their context, both immediate and larger, points to the secondary insertion of the passage between 2 Cor 3:6 and 2 Cor 4:1, (b) that distinctive vocabulary in the verses suggests composition by someone other than Paul, and (c) that apparent verbal and/or conceptual links between vv. 7–18 and their immediate context, however, suggest composition of the verses (by someone other than Paul) precisely for the purpose of insertion at their present location in 2 Corinthians. Finally, the article offers a possible scenario explaining why the interpolation appears where it does in 2 Corinthians.

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46

De Boer, Martinus C. "The Composition of 1 Corinthians." New Testament Studies 40, no. 2 (April 1994): 229–45. http://dx.doi.org/10.1017/s0028688500020579.

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Proposals urging that 1 Corinthians is a composite of two or more letters have not won wide support. Those who reject such proposals argue that the letter's abrupt shifts in subject matter can be readily accounted for by deeming them Paul's seriatim response to a diverse range of issues and problems made known to him through a combination of oral reports (1.11; 5.1; 11.18; 15.12) and a letter from the Corinthians (7.1). While 2 Corinthians is widely regarded as a composite of several letters, 1 Corinthians by contrast is not.

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47

Mitchell, Alan C. "Book Review: Reading Corinthians: A Literary and Theological Commentary on 1 and 2 Corinthians." Theological Studies 49, no. 1 (March 1988): 157–58. http://dx.doi.org/10.1177/004056398804900111.

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Towner, Philip H. "A Case for De-familiarizing 2 Corinthians." Journal of Biblical Text Research 24 (April 30, 2009): 214–48. http://dx.doi.org/10.28977/jbtr.2009.4.24.214.

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Towner, Philip H. "A Case for De-familiarizing 2 Corinthians." Journal of Biblical Text Research 24s (April 30, 2009): 222–49. http://dx.doi.org/10.28977/jbtr.2009.4.24s.222.

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LAMBRECHT, Jan. "From Glory to Glory (2 Corinthians 3,18)." Ephemerides Theologicae Lovanienses 85, no. 1 (June 30, 2009): 143–46. http://dx.doi.org/10.2143/etl.85.1.2040700.

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