2 Corinthians: Concerns about the Corinth congregation

Paul's concerns for the church at Corinth

text: 2 Corinthians 1 – 2

Outline:

Introduction: 1:1-2

a. 1:3-5, Blessed be the God and Father of comfort

  b. 1:6-11, Coming to Asia, being help by prayer

    c. 1:12-14, simplicity and sincerity

      d. 1:15-22, I wanted to come to you

        e. 1:23-24, I call God to witness against me

      d'. 2:1-4, I made up my mind not to make a painful visit to you

    c'. 2:5-11, Sorrow and forgiveness

  b'. 2:12-13, I came to Troas, looking for Titus

a'. 2:14-17, Thanks be to God

Comments: As St. Paul begins, he greets the congregation in union with Timothy – a regular “model” from the apostle, he comes to the people of God with two or three witnesses. Then, he addresses the issues of suffering in the world and the comfort we receive in God. Therefore, his previous letter that caused some pain should be seen as a tool of God for their repentance and forgiveness.

Following the introduction, St. Paul points out that God is the Father of Jesus, and He is the Father of all comfort. We know that the Comforter is sent into the world – the Third person of the Trinity, Holy Spirit. The Holy Spirit unites us in the sacrament of Holy Baptism with Jesus's suffering and death (Romans 6:3-5). It is the same Holy Spirit that comforts us when we go through the trials of life.

The apostle doesn't want to look “theoretical.” He shares with them the afflictions they experienced in Asia. Depending how one dates the letter, it might include the two hour roar of angry men in Ephesus (Acts 19:28-34); or, he could've meant being jailed in Philippi (Acts 16:19-34); or, being stoned to death in Lystra (Acts 14:19-23)... So, when he says “we felt that we received the sentence to death,” (2 Corinthians 1:9) he means business. And he mentions trial not to boast in his super-powers, but to underline the hope/reliance they had on God who raises the dead (see the last paragraph).

This resurrection message should be received with simplicity and sincerity. Here St. Paul juxtaposes these virtues to worldly wisdom. To some extent, he follows his own line of thought from the First letter – 1 Corinthians 1:18-31. He encourages them to read the letter as is – not looking for the philosophical layers (2 Corinthians 1:13). Then they will be able to boast in their father of the Gospel (1 Corinthians 4:14-15), as he will boast of them.

The resolute St. Paul shows in his intent to see the Corinthians is based on God's faithfulness. All of His promises are fulfilled. And all them are fulfilled in Jesus Christ (2 Corinthians 1:20). This is a very important verse one needs to bear in mind, discussing the question of modern “fulfillment” of Biblical prophecies.

His desire was not to bring them pain – he, actually, suffered and endured pain himself, thinking about their situation, described in the first letter. Yet, he is not the reason for the pain, because his pain does not really concerns the apostle. He cares about their spiritual well-being. And the pain was brought to the whole congregation (cp. 1 Corinthians 5:1 – most of the interpreters connect these two dots, by the singularity of the one who sinned and usage of title Satan in two letters). He encourages them to come back to mutual love with the apostle and among themselves (2 Corinthians 2:4-5,8-9).

This raises the question of forgiveness – as Peter asked Jesus: “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” And we know the answer – 77 (Matthew 18:21-22). In the first letter St. Paul was dealing with their indifference to a grave sin. Apparently, they took some steps to implement a discipline. But now they got to another extreme – not receiving a fallen brother into the fold. As a result, they played into Satan's design – creating another instance of disunity. St. John Chrysostom commenting on this says: Satan can destroy us even under the show of piety (ACCS, NT:VII, 206, also, LC III: 62-63).

Giving them a personal example, the apostle points out that he is the one seeking unity. He couldn't even preach properly in Troas unlit he found Titus, who should've been there (2 Corinthians 2:12-13). Troas is in Asia, but searching for the co-laborer brought him to Macedonia. This is how much St. Paul valued unity among the brothers.

He concludes with giving thanks to God – matching the blessings of God in the opening statement. God leads us in triumphal procession – very beautiful liturgical terminology. He also spreads through us the fragrance of the knowledge of Him everywhere. This phrase has a sacrificial meaning. The Book of Leviticus states the the sacrifice of ascension is sweet aroma to the LORD (1:9). Which means that a minister should be ready for a sacrificial life (cp. Romans 12:1-2). St. Paul puts this two aspects together in his letter to Ephesians (5:2). Having a personal experience of receiving a death sentence (see above) and showing the example of faith in God who raises the dead (2 Corinthians 1:9). When people see how Christians go through their “death-and-resurrection” experiences, relying on God of resurrection, the aroma of the risen Jesus spreads among the people – those who are saved see the suffering as a sign of life, while the unbelievers see nothing but death. And the example of this is sufficiently presented by His ministers, commissioned by God, speaking in Christ (2 Corinthians 2:16b-17). 

Psalm 32

Psalm 32

One of the penitential psalms

The psalm has an interesting structure:

A. vv. 1-2 are written in 3^rd person

   B. vv. 3-5 are written in 1^st person

A’. v. 6 is written in 3^rd person

     C. v. 7 is written in 2nd person

          D. v.8 is written in 1^st person

     C’. v. 9 are written in 2^nd person (imperative)

          D’. v. 10 is written in 3^rd person

     C”. v. 11 is written in 2^nd person

A. The psalm begins with a double blessing:

            a. transgression is forgiveness

            a’. sin is covered

            b. man with no iniquity

            b’. spirit with no deceit

We’ve met word blessed before – psalm 1 begins with it. Ash’rei – can be translated as blessed but also as happy or lucky. Overall, it is a man who feels lucky and happy because his life resembles the providential blessing of God. There is no more blessing that being in the right relationship with God or having a right standing before God. 

To be blessed is to recognize the need of forgiveness. This right standing before God can’t be achieved by our paying back or “reimbursement” for the mischiefs. Everyone needs forgiveness.   

St. Paul uses the first three lines in his Letter to Romans discussing the grace apart from works – for God’s forgiveness is a gift (Romans 4:7-8).

 

B. After a general introduction David goes into a personal account of the realization of the need for Confession and Absolution. An attempt to conceal sin led to inner distress – psychosomatic effect.

All day long at the end of verse three is paired up with “day and night” in the fourth – meaning that the consequences of sin haunted him not only during the sunlight part of the day but disturbed his sleep too. One of the reasons – the heavy hand of the Lord (your hand). Heavy can also be translated as “glorious” [same word]. There is a glory of God in leading sinners to repentance. Then he adds a very detailed picture of that – my strength dried as by the heat of the summer. We live here on Central Coast enjoying the mid-temperature climate. But think about the desert areas – Bakersfield, or Arizona, or New Mexico… You can put a juicy apple on the sun and it will dry up pretty fast.

After a serious push by God David acknowledges his sin – he did not cover his iniquity – an opposite action compared to the action of God – see v. 1:b-2a. Therefore, when we un-cover our sin, He covers it. What He covers it with? Blood of Christ.  

Liturgical use:

LSB, Divine service (setting 3) uses verse 5 as an introduction to the Confession and Absolution.

A’.  God promised to us His forgiveness – we don’t need to beg for it, we don’t need to buy it, we don’t need travel to special place where God will hear us better – He hears us as we pray.

Then the consequences of sin is compared here with the flood! (v. 6b).

Advent Readings: Luke 22

Luke 22

This is a famous chapter for the institution of the Lord’s Supper. Jesus sits with His disciples; He knows it is the last night they can spend together before His “hour.” Most likely, they prepared a Passover seder and within the ceremony He takes the bread and redirects the attention from the past into the future. Exodus is still important for Him, apostles, and all believers, but Jesus builds up on the past and commands them to do it in remembrance of Him (Luke 22:19).

The volumes and countless papers were written on the Holy Communion: the Words of Institution, the historical setting, Passover roots etc. What I want to point out is the fact that taking part in the Last Supper did not magically preserve the disciples from the fall. First, they begin to argue who is the greatest (Luke 22:24-27). Just think about it – Jesus took bread, gave thanks, broke it and gave to them, everyone of them (Judas included, cp. John 13:12-30). Yet, devil trod the path into their hearts… I don’t know, did they compare the pieces or what… Somehow, they did not accept Godly equality, they wanted to build the structural pyramid.

It gets even better – Jesus warns Peter, whom He calls Simon, like in the very beginning of their relationships. And one would hope that Simon would be cautious and thankful. No way: “Lord, I am ready to go with you both to prison and to death” (Luke 22:33). And we know how it ends for him (Luke 22:54-62).

That’s why we do not believe in magic of Holy Communion – we confess the mystery of His presence in our life in, with, and under the Bread and the Wine. It’s not our acceptance makes it great, His forgiving presence leads to transformation. Being forgiven and restored after the Resurrection (John 21:15-19), St. Peter did endure both the prison and the death. Focusing on Jesus, and not on himself, the apostle was able to make great miracles, preach great sermons, and turn many to the Lord.