![]() Paul wrote the severe letter, in part, to test their obedience to the gospel. It is conformity to the gospel of grace in Jesus the Messiah. ![]() Forgiveness is also a matter of obedience to the gospel, an expression of the ministry of reconciliation. If the Corinthians are to embody the gospel and practice the ministry of reconciliation, they must forgive and console the offender. The Corinthians did obey and passed the test. While the “offender” protested–in some sense–Paul’s ministry, the letter asked the Corinthians to distance themselves from him. Paul wrote in a confrontational manner to “test” their obedience to the apostolic witness. Living in the presence of Jesus forms us into a forgiving people. ![]() Given what God has done in Christ (which is the ministry of reconciliation, 2 Corinthians 5:18-19), we forgive others because of Christ and with Christ watching. He does this, literally, “in the face of Christ ” forgiveness happens with Christ as a witness or before Christ’s presence. Paul forgives for the sake of the Corinthians it is for their benefit. As Paul writes, he forgives “for your sake in the presence of Christ.” This forgiveness is God-driven, rooted in Christ, and other-centered. The Corinthians forgive and Paul forgives. In this way, the Corinthians would “reaffirm love” for the offender they would reaffirm the love of God in the community.įorgiveness is the atmosphere in which the community of Christ lives. They are to treat him as Paul has treated them and, more importantly, according to the grace of the gospel founded in God’s own identity. Just as God forgives (shows grace to us) and consoles us (as in 2 Corinthians 1:3-8), so they are to forgive and console this penitent offender. He called upon them to “forgive and console” the penitent offender. Paul invited the Corinthians to participate in the ministry of reconciliation with regard to this offender. In fact, Paul will not “spare” the impenitent (2 Corinthians 12:21-13:2). Paul is not describing an impenitent offender. Paul is not suggesting reconciliation for those who willingly and deliberately continue in their sins, abuse their victims, and continue to prey on others out of their own self-interests. The offender had repented and sought reconciliation. The offender was now overwhelmed with grief, a “godly grief” (1 Corinthians 7:11). It seems this “punishment by the majority” had its intended effect. At the very least, it seems, it protects the community from further harm. ![]() This kind of discipline (also envisioned in 1 Corinthians 5 for the incestuous man) intends to create an awakening by distancing people from their beloved community, which, it is hoped, creates a desire to return to the community. Perhaps that included the exclusion of this person from the community. A majority of the Corinthians responded by, in some sense, punishing the offender. Apparently, Paul learned the outcome from Titus who reported the Corinthian response. Whatever the case, the severe letter had a positive outcome (as 2 Corinthians 7:5-12 confirms). In reality, we don’t know the specifics, though it seems likely that the problem is related to some of the misgivings of other Corinthians and/or the “super-apostles” rather than any sexual immorality. While some still contend for that identification, most modern readers have questioned it. Traditionally, the person has been identified with the incestuous man of 1 Corinthians 5. Or, perhaps this person was one of the impenitent ones with respect to sexual immorality. Perhaps he attacked Paul’s ministry style, gifts, or authority. Paul describes him as “the offender”-the one who wronged Paul (2 Corinthians 7:12). In that letter, Paul opposed a person who had caused him great pain. ![]() This is our first indication of the content of Paul’s letter, which, of course, no longer exists (unless it is found in 2 Corinthians 10-13). Apparently, the severe letter Paul wrote after his second (painful) visit addressed the problem this particular individual imposed. Paul does not seek revenge for the wrong but reconciliation. The one who grieved Paul (and the Corinthian congregation as a whole) should not be burdened with excessive grief but forgiven and consoled. ![]()
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