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 why he wrote a highly emotional letter rather than visiting Corinth in person to address what had occurred on a painful visit. Expressing his deep love and affection for the Corinthians, he now urges them to be gracious toward the person who caused the offense during that visit.
ANALYSIS
Calling on God as a witness against him, Paul avers that it was to “spare” them from the further humiliation of another face-to-face encounter that he wrote a letter instead of visiting the Corinthians in person after a painful visit (2 Corinthians 1:23). The letter was not meant as a powerplay; the Corinthians are his co-workers who “stand firm in the faith” (2 Corinthians 1:24). In view of mutuality and reciprocity with one another, he wants neither to suffer pain from them, nor to cause them pain (2 Corinthians 2:3-4).
We do not know exactly what occurred on the previous visit, but it appears that someone had wronged Paul, perhaps acting on behalf of Paul’s apostolic opponents. In the letter he wrote, Paul probably wanted the Corinthians to address the issue—as indicated by what Paul hopes will eventually take place in his second narrative (2 Corinthians 7:9-11). However, in this first narrative, he calls on the Corinthians to forgive the offender (2 Corinthians 2:7-8). In fact, given Paul’s ordering of the two narratives, he seems to imply that such forgiveness is the condition for true repentance—even though he also presupposes (or hopes) that the majority will hold the offender accountable.
Thus, on the one hand, Paul maintains that the entire congregation has been affected by the wrong that was done. Indeed, a “punishment by the majority” has already taken place, whether or not the offender or the other Corinthians have acknowledged it (2 Corinthians 2:6). On the other hand, although Paul wants the majority to hold the offender accountable (as will be made clear in the second narrative), he first wants them to be gracious toward the offender and to console him—and to affirm their love for him—so that he might not be “devoured” by overwhelming grief over the pain he has caused others (2 Corinthians 2:7-8). To spotlight the intrinsic link between being gracious and holding people accountable, Paul uses the word katapinō, which means “to swallow” or “to devour” in 2 Corinthians 2:7 (see also 2 Corinthians 5:6). In 1 Corinthians, Paul used this word, drawing on the eschatological vision in 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 25:8, to portray how in the resurrection death will be “swallowed up in victory” (1 Corinthians 15:54). In turn, this word is also used in biblical texts to depict how the earth swallows up evildoers (see, e.g., Exodus 15:12 and PsalmA psalm is a song of praise. In the Old Testament 150 psalms comprise the psalter, although some of the psalms are laments and thanksgivings. In the New Testament early Christians gathered to sing psalms and hymns and spiritual songs. More 106:17).
Paul wrote the letter he sent—and we might also surmise, the letter he is currently writing, which we call 2 Corinthians—in order to “test” their mettle and to see whether they would be obedient in everything (2 Corinthians 2:9). For Paul, such obedience is always obedience to God first (2 Corinthians 8:5), which is why he hopes that the Corinthians will be gracious (charizomai, “to be gracious” or “to give freely”) toward the offender just as God has been gracious and freely given gifts to us (2 Corinthians 2:10; see also 1 Corinthians 2:12; Romans 8:32; Galatians 3:18).
Moreover, to highlight their mutuality and the intrinsic connectedness they have with one another in 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, Paul says that he will be gracious toward anyone they are gracious toward. If he has forgiven anything, it has been for them as they together stand in the Messiah’s “face” (prosopon, meaning “face,” “presence,” or “person”). Paul’s point here—as he will stress throughout the letter—is that both he and the Corinthians belong to the Messiah, whose very identity is defined by 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 (2 Corinthians 8:9). Thus grace, and the freely given graciousness toward others that goes along with it, is what characterizes who we are in the Messiah. And, as Paul concludes, it is precisely by bestowing on another the grace we have received in the Messiah that we immunize ourselves from being taken advantage of by Satan, who continually seeks to divide us by urging us to judge and be suspicious of one another (2 Corinthians 2:11).
RELATED PASSAGES
Exodus 15:1-18 — The Song of Moses
Isaiah 25:6-9 — The Lord Swallows Up Death Forever
Psalm 106:1-46 — A Confession of Israel’s Sins
1 Corinthians 15:54-58 — Death Swallowed Up in Victory
Galatians 3:13-18 — God’s Freely Given Promise in AbrahamGod promised that Abraham would become the father of a great nation, receive a land, and bring blessing to all nations. More