Grief and Repentance in the 2 Corinthians a. Introduction

Transcription

1 BTI 541 Corinthians Dr. Jo- Ann Badley Research Paper November 7, 2011 Grief and Repentance in the 2 Corinthians a Introduction 2 Corinthians a is a portion of Scripture that is largely overlooked. It is not observed liturgically by the church. It is not the subject of much scrutiny by academic scholars or biblical commentators. It is quickly glossed over as if the meaning of the text does not matter much, or is so plainly obvious that deeper inquiry is not necessary. In this passage of Scripture, the Apostle Paul writes to the Corinthian Church and recounts a bit of narrative about their relationship. The Church has hurt Paul; they have continued their divisiveness and some have questioned Paul s authority. Paul sent a letter of rebuke and anxiously awaited the Corinthians response. In chapter 7, Paul tells of his consolation at Sinding out the Corinthians have received his rebuke with grief and in turn have repented of their ways. While modern Westerners tend to view repentance in terms of penance or a change in mind or will, I argue that Paul s vision of the interplay of grief and repentance calls us to a more holistic understanding that takes into account his uniquely Jewish- Christian understanding of repentance and the complex emotional process of grief that one must undergo to arrive there. Text: 2 Corinthians a (NRSV) 5 For even when we came into Macedonia, our bodies had no rest, but we were afflicted in every way disputes without and fears within. 6 But God, who consoles the downcast, consoled us by the arrival of Titus, 7 and not only by his coming, but also by the consolation with which he was consoled about you, as he told us of your longing, your mourning, your zeal for me, so that I rejoiced still more. 8 For even if I made you sorry with my letter, I do not regret it (though I did regret it, for I see that I grieved you with that letter, though only briefly). 9 Now I rejoice, not because you were grieved, but because your grief led to repentance; for you felt a godly grief, so that you were not harmed in any way by us. 10 For godly grief produces a repentance that leads to 1

2 salvation and brings no regret, but worldly grief produces death. 11 For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves, what indignation, what alarm, what longing, what zeal, what punishment! At every point you have proved yourselves guiltless in the matter. 12 So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who was wronged, but in order that your zeal for us might be made known to you before God. 13 In this we find comfort. Narrative Context 2 Corinthians 7 is a scene in the narrative of Paul and the Corinthians relationship which brings a sense of denouement to their conslict. Their relationship was long and complicated. The Corinthian church was no stranger to quarreling and disunity (1 Cor. 3). The specisic story that Paul writes about in 2 Corinthians, however, begins with a harsh letter that he sent to the Corinthian Church sometime between sending the letters that comprise 1 and 2 Corinthians. This extra- biblical letter is Sirst referenced by Paul in 2 Cor Paul had postponed a visit with the Corinthians because of the pain he experienced the last time he had visited (1.23; 2.1). His authority and apostleship had been opposed by some and this led to Paul devoting signisicant portions of 2 Corinthians to defense of himself and his gospel. 1 In lieu of visiting again and potentially being caused more pain, Paul wrote his harsh letter reprimanding the Corinthians for their lack of support. In 2 Cor. 2.4, Paul says of this letter, I wrote you out of much distress and anguish of heart and with many tears. Paul had his companion and coworker Titus deliver the letter (2 Cor ) and was caused much anxiety while in Macedonia as he waited to see Titus (7.6) and hear about how the letter had been received (7.7). Chapter 7 reveals that Titus had returned safely and that the Corinthians had received the letter well, which brought consolation and joy to Paul. 1 SpeciSically chapters 6 and

3 Paul has very particular ways he depicts the characters in this narrative in order to contribute to his rhetorical and pastoral intentions in 2 Corinthians. He describes himself as an apostle of Christ (1.1) who is distressed and anguished (2.4), lacking rest (2.13), and afslicted in every way (7.5). Despite this great suffering, Paul behaved with frankness and godly sincerity (1.12), a wide open heart (6.11), meekness and gentleness (10.1), and continued to care for the churches in his weakness ( ). The Corinthians are complexly portrayed as people in great need of learning to forgive (2.5-11), those who restrict their affections for Paul (6.12), and people who also bring Paul great pride (7.4). A more subtle, yet central character in this letter is God, the Father of mercies and the God of all consolation (1.3). God is the one who raises the dead (1.9), rescues (1.10), anoints (1.21), gives the Spirit (1.22; 5:5), shines lights in hearts (4.6), reconciles the world to God s self (5.19) and consoles Paul with the news of the Corinthians repentance (7.6-7). Matera notes that Paul draws a comparison between the exposition of his apostolic ministry and his narration of the events surrounding the conslict between him and the community. 2 The narrative portion of 2 Corinthians, namely chapters 2 and 7, is interrupted by a defense of his ministry (6.1-13) and some theological explication of what it means to be ministers in the new covenant of Jesus Christ (3.1-18) and the implications of that for being a reconciling presence in the world ( ). Some have argued that this abrupt shift between narrative and theology gives reason to believe that 2 Corinthians is not a single, coherent letter. 3 It can also be argued, however, that there is thematic consistency in Paul s desire to see reconciliation in the conslict with the Corinthians in chapter 2, the theological explication he gives in chapters 3-6, and the reconciliation itself in chapter 7. As Polhill Frank J. Matera, II Corinthians: A Commentary (Louisville, KY: Westminster John Knox Press, 2003), 3 Ibid.,

4 notes, Paul s ministry has been a ministry of reconciliation in every respect. 4 This is an important point to keep in mind as other perspectives of Paul s intentions or motivations for writing this letter are explored. Cultural Context Many commentaries in the last several decades deal almost exclusively with the literary, historical, and linguistic contexts and criticism of Paul s writings. These are important categories to consider as we seek to interpret Scripture for our own context, though it will be argued later that a pastoral or missional hermeneutic for this passage is more helpful. Despite this, there is value in looking at the historical and social context of Paul s rhetorical strategy and its effect on his Greco- Roman Corinthian audience. In 2 Corinthians, and specisically in chapter 7, it is likely that Paul s understanding and use of emotion was very intentional. Welborn maintains that Paul s appeal to the emotions 5 of the Corinthians is in fact a rhetorical or pedagogical tool characteristic of ancient letters of reconciliation. 6 Paul sought to strategically evoke emotions which he hoped would impact the Corinthians hearts and behaviors. Different from his contemporaries, however, Paul likely not only seeks to arouse certain [feelings] in the souls of his readers, he also seeks to transform these feelings into passions that are consonant with the sufferings of Christ. 7 This speaks to the christological and pastoral orientation Paul s rhetorical strategy encapsulated. Paul had very particular cultural and social insluences that impacted both how he understood and utilized emotion in his writings. He was a Jew with Hellenistic insluences John B. Polhill, Reconciliation At Corinth: 2 Corinthians 4-7, Review & Expositor 86, no. 3 (1989): 5 Laurance L. Welborn, Paul's Appeal to the Emotions in 2 Corinthians 1:1-2:13; 7:5-16, Journal for the Study of the New Testament no. 82 (2001): Ibid., Ibid

5 who was working within a Gentile Greco- Roman context. His understanding of the emotional process was different from how a contemporary reader might understand it. While expression of emotion seems to be consistent across cultural contexts, the stimulus or cause of an emotion may be vary. 8 Some of what we are able to know about emotions in ancient Greece comes from the writings of Aristotle. Konstan remarks, For Aristotle, the emotions are, in general, responses to the behavior and intention of others. In this respect, they are deeply embedded in social life. 9 The implication of this is that there then exists a distance between how Paul may have been understanding or using emotions such as consolation, grief, or regret in the narrative of 2 Cor. 7 and how we might interpret that today. The general word for grief that Paul uses is λυjπη. Given our historical and cultural distance from Paul s time, we must look closely at his semantics. A brief search for grief in recent academic journals reveals that the term is used in our context almost exclusively as synonymous with bereavement. The closest approximation we have to Paul s use of grief is probably remorse. Remorse, however, does not seem to fully capture what Paul is getting at. His use of grief is probably very similar to our concept of bereavement, though it is not limited to death of a loved one. Instead, as Sakenfeld mentions, the concept of mourning appears in Paul and James to connote responses that should be evoked by sin and idolatry. 10 For Paul, the pain we cause others through our sinfulness is as deep a loss as the death as someone we love. 8 David Konstan, The Emotions of the Ancient Greeks: A Cross- Cultural Perspective, Psychologia: An International Journal of Psychology in the Orient 48, no. 4 (2005): Ibid., Katharine Doob Sakenfeld, ed., The New Interpreter's Dictionary of the Bible (Nashville: Abingdon Press, 2009),

6 Paul further distinguishes between being εnλυπηjθητε γαsρ καταs θεοjν (7.9, grieved indeed according to God ) and κοjσμου λυjπη (7.10, worldly grief ). It is difsicult to know exactly how Paul might have understood this distinction. Various commentators have guessed that worldly grief here is likely regret, shame, or another emotion that is mostly self- centered. Worldly grief is not based on a sense of personal responsibility or a recognition of one s own guilt. 11 It is shame for being found out or exposed. This kind of grief revolves around oneself and does not reckon with God 12 or seek to make amends with those who have been hurt. Godly grief is grief that is full of hope, a sorrow which has come to see the wrongness of the thing it did. 13 It is a grief that has a vision of full reconciliation and restoration of relationship. Paul reveals that the kind of grief one experiences produces different results. Worldly grief leads to death, while godly grief leads to repentance and salvation (7:10). Here Paul contrasts μεταjνοια (repentance) and μεταμεjλομαι (regret). He explains that true μεταjνοια brings no μεταμεjλομαι true repentance brings no regret. Freedman suggests that the English rendering has perhaps been colored by the Latin background of concepts like penance and penitence. 14 As a result, a Western understanding of repentance, not surprisingly, has more to do with trying to absolve oneself from wrongdoing rather than seeking a reconciled relationship. According to Sakenfeld, μεταμεjλομαι, though sometimes translated as repentance, refers narrowly to a change of mind while μεταjνοια carries 11 Harold O. J. Brown, Godly Sorrow, Sorrow of the World: Some Christian Thoughts on Repentance, in Repentance: A Comparative Perspective, ed. Amitai Etzioni (Lanham, MD: Rowman & LittleSield, 1997), Ibid., William Barclay, The Letters to the Corinthians (Philadelphia, PA: The Westminster Press, 1975), 14 David Noel Freedman, ed., Repentance, in The Anchor Bible Dictionary, vol. 5 (New York: Doubleday, 1992),

7 with it the OT s notion of turning to God as an about face. 15 This turning requires holistic change in a person heart, mind, attitude, and desire. In turning to God, one acknowledges the harm done and seeks to be realigned with God s heart. The repentance of the Corinthians demonstrates some of their desire to be realigned. They sought to clear themselves of the wrongdoing, renewed their concern for Paul and Titus, and desired to see justice done (7:11). Passage Analysis Beginning with 7.2, Paul breaks away from his theological accounts to return to the narrative surrounding the harsh letter. As was mentioned previously, this section of the letter is the denouement of the narrative that describes the tumult between Paul and the Corinthians. Verse 5 reiterates Paul s distress over the whole altercation. He was without rest and afslicted in every way. Despite this suffering, Paul found consolation both upon seeing Titus (7.6) and hearing the receptivity of the Corinthians to Paul s letter (7.7). Where the Corinthians had previously questioned Paul s ministry or supported those who opposed him, they now had a renewed longing, sorrow (NRSV, mourning ), and zeal (NIV, concern ) for Paul that brought him joy (7.7). Paul repetitively uses the Greek term παραjκλησις here, which can be rendered consolation, comfort, or encouragement. He uses some form of this word four times in verses 6-7 alone. It is also used frequently throughout the rest of 2 Corinthians, appearing at least 10 times in chapter one. An important point to note about these verses is that Paul afsirms that though there were particular circumstances that were the means by which he experienced consolation, the source of that consolation is the God who consoles the downcast (7:6). This is a reafsirmation of the theological statements he made about God in his prayer at the beginning of the letter (1:3-7). The use of παραjκλησις here 15 Sakenfeld, The New Interpreter s Dictionary of the Bible,

8 also reveals the dynamic nature of the consolation that God gives; Titus was consoled by the Corinthians and Paul was consoled by the Corinthians through the consolation of Titus. In verse 8, Paul acknowledges the impact his harsh letter had on the Corinthians. This verse contains another key term, μεταμεjλομαι which may be understood as to regret or to feel sorry or sad about. This term is sometimes translated as to repent. Sakenfeld notes that term term refers more narrowly to a change of mind or feeling that is not necessarily accompanied by a true turning to God. 16 Later, Paul employs the term μεταjνοια ( repentance ), to designate this more holistic turning. So, μεταμεjλομαι may be understood more appropriately as regret or remorse. Verse 8 captures the complexity of Paul s mixed emotions about sending that letter. He did not wish to cause the Corinthians any sorrow with his letter, yet the outcome of their repentance and subsequent reconciliation to him made that temporary sorrow worth it. Paul introduces two more signisicant key terms in verses 9 and 10: λυjπη (grief, state of sadness, distress) 17 and μεταjνοια (repentance, turning, a change one s way of life). Paul praises the Corinthians for their grief being transformed into repentance (7.9). He distinguishes between godly grief and worldly grief. Godly grief produces a repentance that leads to salvation and brings no regret while worldly grief produces death (7.10). The NIV translates εnργαjζομαι as brings instead of produces. That translation creates the sense that there is a more natural process between grief and its expression (either in salvation or in death) than the NRSV s translation produces. In verse 11, Paul gives a list of what godly grief brings: an eagerness to clear oneself, indignation, alarm (ESV, fear ), longing, zeal (NIV, concern ), and punishment. The NRSV translates εnκδιjκησις as punishment, while the NIV reads readiness to see justice done. 16 Ibid., also it s verb form λυπεjω - to make sad, cause grief 8

9 The NIV translation captures the Greek a bit better. Louw- Nida desines εnκδιjκησις as to give someone justice. This gives more depth to εnκδιjκησις in verse 11. It is not simply about punishment, but about justice which is far more holistic and has an end goal of reconciliation or restoration. Paul claims restoration for the Corinthians here as he calls them guiltless (NIV, innocent ). Matera comments, This does not mean that the whole affair was simply a misunderstanding. Rather they are innocent because they have repented. To that extent, they are no longer tainted by the affair. 18 The Corinthians grief has led them into a renewed sense of faithfulness, at least in this matter. Paul refers again in verse 12 to the letter he wrote that provoked the Corinthians change of heart. He notes that the letter was not written solely for the sake of the people on various sides of the conslict, but that their eagerness for Paul and Titus would be revealed before God. The NRSV translation of this verse is a bit difsicult to follow logically. It might be inferred that a renewed zeal or eagerness for Paul and Titus was how reconciliation was demonstrated or proved. Finally, this passage ends with the declaration that, In this we Sind comfort. Paul uses the same Greek term παραjκλησις that he used previously in this passage and earlier in the letter. He closes this particular section with a reiteration that the God who consoles the downcast has consoled him, and the Corinthians faithfulness has been the vehicle of this consolation. ReFlection It is rather unfortunate that this passage is so often overlooked. It is not a coincidence that Paul interjects a theological argument for a ministry of reconciliation between the narrative sections in chapters 2 and 7. In his dealings with the Corinthians, Paul demonstrates that ministry of reconciliation in Slesh and blood. He embodies the very thing he calls his people toward. This is an important pastoral moment for Paul and for the 18 Matera, II Corinthians,

10 Corinthian Church. God s grace, consolation, mercy and love are active in the lives of this church. In Paul s embodiment of the ministry of reconciliation we gain a pastoral and missional hermeneutic for understanding 2 Corinthians 7. This text calls us to imagine and envision the world with the heart of Christ, who was reconciling the world to himself, not counting their trespasses against them (2 Cor. 5.19). As we are formed more and more into this likeness, we are empowered to grieve our brokenness in a way that leads us into repentance. There is such freedom in this. As we repent, we are absolved and freed to love and reconcile. This text also calls us to unlearn self- centered understandings of repentance and learn anew what it means to turn to God in faith, hope, and love. Finally, this passage calls us to acknowledge the complex emotional, mental, and behavioral processes that are embedded in the act of repentance. Paul understood that turning toward God was not as simple as an act of the will. If this were true, the Corinthians might have changed their ways long before Paul had to write the harsh letter. They might have received his admonitions and encouragements in 1 Corinthians and turned away from their pride and foolishness. Instead, it took a few different visits and letters and confrontations before the Corinthians were able to come to acknowledge their fault and responsibility. Soloveitchik remarks, Repentance is not a function of a single, decisive act, but grows and gains in size slowly and gradually, until the penitent undergoes a complete metamorphosis, and then, after becoming a new person, and only then, does repentance take place E. Wayne Hill and Paul M. Mullen, Contexts for Understanding Forgiveness and Repentance as Discovery: A Pastoral Care Perspective, Journal of Pastoral Care 54, no. 3 (2000):

11 Conclusion The Corinthians experienced a form of loss and grief both in the recognition of how they had hurt Paul and in the experience of Paul s absence when he sent the harsh letter in his place. Their relationship with Paul was damaged. The kind of grief one experiences affects how the loss is responded to. In the case of 2 Corinthians, one could experience either godly or worldly grief. In making this distinction, Paul acknowledges that grief is a natural reaction to loss. Paul praises the Corinthians for grieving as people of hope, people who sorrow in a way that God intends : repentance. 20 Jewish scholar Jacob Neusner describes repentance in this way, it is returning to God from a situation of estrangement. It involves not humiliation but reafsirmation of the self in God s image, after God s likeness. 21 Paul demonstrated this pastorally in way he called the Corinthians out of their foolish ways and afsirmed them in their earnestness and change of ways. Paul s desire was never to punish or to humiliate, but rather in love to call the Corinthians to be the people God meant them to be. And he not only called the Corinthians to be who they ought to be, but also showed them who they ought to be in the likeness of Christ. Word Count: Matera, II Corinthians, Jacob Neusner, Repentance in Judaism, in Repentance: A Comparative Perspective, ed. by Amitai Etzioni (Lanham, MD: Rowman & LittleSield, 1997),

12 Bibliography Barclay, William. The Letters to the Corinthians. The Daily Study Bible Series. Philadelphia, PA: The Westminster Press, Brown, Harold O. J. Godly Sorrow, Sorrow of the World: Some Christian Thoughts on Repentance. In Repentance: A Comparative Perspective, edited by Amitai Etzioni, Lanham, MD: Rowman & LittleSield, Freedman, David Noel, ed. Repentance." In The Anchor Bible Dictionary. Vol. 5. New York: Doubleday, Hawthorne, Gerald F., et al. Dictionary of Paul and His Letters (The IVP Bible Dictionary Series). Downers Grove, IL: IVP Academic, Keener, Craig S. 1-2 Corithians. The New Cambridge Bible Commentary Series. Cambridge, NY: Cambridge University Press, Konstan, David. The Emotions of the Ancient Greeks: A Cross- Cultural Perspective. Psychologia: An International Journal of Psychology in the Orient 48, no. 4 (2005): Matera, Frank J. II Corinthians: A Commentary. New Testament Library Series. Louisville, KY: Westminster John Knox Press, Mullen, E. Wayne Hill and Paul M. Contexts for Understanding Forgiveness and Repentance as Discovery: A Pastoral Care Perspective. Journal of Pastoral Care 54, no. 3 (2000): Neusner, Jacob. Repentance in Judaism. In Repentance: A Comparative Perspective, edited by Amitai Etzioni, Lanham, MD: Rowman & LittleSield, Polhill, John B. Reconciliation At Corinth: 2 Corinthians 4-7. Review & Expositor 86, no. 3 (1989): Sakenfeld, Katharine Doob, ed. The New Interpreter's Dictionary of the Bible. Nashville: Abingdon Press, Sullender, R. Scott. Saint Paul's Approach to Grief: Clarifying the Ambiguity. Journal of Religion and Health 20, no. 1 (1981): Welborn, Laurence L. Paul's Appeal to the Emotions in 2 Corinthians 1:1-2:13; 7:5-16. Journal for the Study of the New Testament no. 82 (2001): Witherington, Ben. Conblict and Community in Corinth: Socio- Rhetorical Commentary on 1 and 2 Corinthians. Grand Rapids, MI: William B. Eerdsman,