SUMMARY
PaulThe Apostle Paul, originally known as Saul of Tarsus, was the author of several New Testament letters and the founder of many Christian communities. More explains that whether he had visited Corinth before or after his time Macedonia, either choice of action would have worked out well since both would have been covered by God’s promise of an ultimate “Yes” in JesusJesus is the Messiah whose life, death, and resurrection are God's saving act for humanity. More the MessiahThe Messiah was the one who, it was believed, would come to free the people of Israel from bondage and exile. In Jewish thought the Messiah is the anticipated one who will come, as prophesied by Isaiah. In Christian thought Jesus of Nazareth is identified... More, the Son of God—a “Yes” confirmed by the pledge of the Spirit in our hearts who secures us with one another in the Messiah.
ANALYSIS
Following a standard pattern in ancient letter-writing, Paul bookends the first major section of his letter (2 Corinthians 2:14-6:10) with narratives that describe the situation that initially prompted him to write the letter (2 Corinthians 1:15-2:13) and his hope for how they respond (6:11-7:16). He initially had wanted to give them a “double graceGrace is the unmerited gift of God's love and acceptance. In Martin Luther's favorite expression from the Apostle Paul, we are saved by grace through faith, which means that God showers grace upon us even though we do not deserve it. More”—visiting them on his way to Macedonia and then, after Macedonia, have them send him on his way to Judea, presumably with the collection. Such “double grace” perhaps would have signified—with him coming to them and then their sending him off to Jerusalem—that he has with them the kind of mutuality he has with their competitors for his affection, the congregation in Macedonia (Philippians 4:15).
But he changed his mind and instead wrote them a letter, which they perceived to be an emotionally charged letter of rebuke (2 Corinthians 1:3-4). Did this change in plans indicate that he was frivolous and irresponsible? Did he not take his promise to visit them seriously? Was he merely operating with worldly standards—saying “yes, yes” to please them when “no, no” was what he really meant? To these suspicions, Paul counters that because “God is faithful,” his communication with them has not been a double-minded “Yes and No” (2 Corinthians 1:18).
God’s promises, he explains, are always a “Yes” in Jesus the Messiah, who is the “Son of God.” By calling Jesus the “Son of God” Paul claims for him not only Israel’s status as God’s firstborn (Exodus 4:22), but also God’s everlasting covenantA covenant is a promise or agreement. In the Bible the promises made between God and God's people are known as covenants; they state or imply a relationship of commitment and obedience. More with David—a covenant projected into the future as the promise of a messianic reign of peace and justice for all (IsaiahIsaiah, son of Amoz, who prophesied in Jerusalem, is included among the prophets of the eighth century BCE (along with Amos, Hosea, and Micah)--preachers who boldly proclaimed God's word of judgment against the economic, social, and religious disorders of their time. More 55:3; JeremiahProphet who condemned Judah's infidelity to God, warned of Babylonian conquest, and promised a new covenant. More 32:40; EzekielEzekiel was a priest and prophet who was raised in Jerusalem and exiled to Babylon in 597 BCE. More 37:26). Paul and his associates proclaimed this “Son of God” to the Corinthians (1 Corinthians 1:9) and in him, God’s promises are always a “Yes” (2 Corinthians 1:20).
God is the one who secures us in these promises, which ground us not only in the Messiah but also with one another. How does God do this? By anointing us, as DavidSecond king of Israel, David united the northern and southern kingdoms. More was anointed as king (1 SamuelThe judge who anointed the first two kings of Israel. More 16:13), and putting the divine seal on us, as the sign of an agreement (Jeremiah 32:10), which is the HolyHoly is a term that originally meant set apart for the worship or service of God. While the term may refer to people, objects, time, or places, holiness in Judaism and Christianity primarily denotes the realm of the divine More Spirit given in our hearts as a pledge (2 Corinthians 1:22; 2 Corinthians 5:5). This imagery signifies our baptismJesus was baptized (literally, "dipped") in the Jordan River by John the Baptizer, at which time he was acclaimed from heaven as God's Son, the Beloved. Much later baptism became one of the sacraments of the Church, the action by which a person is incorporated... More into the Messiah’s identity— that we have been adopted as God’s children and now have the Spirit of Jesus, the child of God, in our hearts enabling us to cry, “Abba! Father!” (Galatians 4:4-6; Romans 8:15-17).
RELATED PASSAGES
Genesis 38:1-30 — Judah and Tamar’s Pledge
1 Samuel 16:1-13 — David Anointed as King
Isaiah 29:11-14 — The Vision in the Sealed Document
Jeremiah 32:37-41; Ezekiel 37:27-28; Isaiah 51:1-13 — God’s Promise of an Everlasting Covenant
Jeremiah 32:1-44 — Jeremiah Buys a Field and Seals the Deed
Galatians 3:1-14 — The BlessingBlessing is the asking for or the giving of God's favor. Isaac was tricked into blessing Jacob instead of his firstborn Esau. At the Last Supper Jesus offered a blessing over bread and wine. To be blessed is to be favored by God. More of AbrahamGod promised that Abraham would become the father of a great nation, receive a land, and bring blessing to all nations. More and the Promise of the Spirit
Galatians 4:4-6; Romans 8:15-17 — The Spirit of the Son in Our Hearts