The Essence of Christian Forgiveness and Reconciliation

THE ESSENCE OF CHRISTIAN FORGIVENESS AND RECONCILIATION - LESSONS FROM 2 CORINTHIANS 2:3-11

By Ezekiel Kimosop

INTRODUCTION

As I went through the second chapter of Paul's Second Letter to the Corinthians during my devotional study this morning, I tried to figure out the circumstances that prompted Paul's conciliatory tone. 

Paul's First Letter to the Corinthians was a harsh one by any standards. Its tone was unmistakably sore. It conveyed his rebuke to the Corinthian Christian community on a myriad of issues that were reported to him by sections of believers that met at Chloe's home (1:11). Chloe and her husband were possibly  Christian leaders in Corinth and a congregation of believers gathered at their home. 

Among the hot issues addressed in Paul's terse letter were: sectarianism (1:10-17) which Paul adjudged as evidence of carnality and spiritual immaturity (cf. 3:1-4); sexual immorality (5:1-13) and the adjudication of Christian conflicts in civilian courts (6:1-12). 

Paul was deeply infuriated by the spiritual immaturity displayed by the Corinthians and their lack of wisdom. The Corinthians were yet to grasp the deeper teachings of the faith.

ISSUES IN PAUL'S FIRST LETTER

In his second letter, Paul gives the reader a glimpse of the impact of his first letter on the Corinthians. The fact that he opted to take a conciliatory approach on this occasion is perhaps a pointer to the disquiet that his first address had occasioned.

In 2 Corinthians 1, Paul opens his second address to the Corinthians by touching on his suffering for Christ as a Christian missionary, a price he paid for the sake of the gospel. 

This statement was perhaps a reminder to the Corinthians about the sufferings he regularly endured not only for their sake but for the advancement of the gospel among the Gentiles at large. He speaks of God's comfort for the sufferings of Christ that abounded among his ministry associates (1:3-7). Paul looked forward to the Corinthians embracing his spiritual ideals on Christian suffering and God's comfort.

He then vouches for the sincerity with which he had conveyed the gospel among the Corinthians. He sought to set the record straight. Paul had their best interests at heart right from the moment that he landed in Corinth for the first time.

Bible scholars say that Paul founded the Corinthian church in 50 AD during his second missionary journey before proceeding to the city of Ephesus which stood in the west coast of present day Turkey, about 180 miles by sea from Corinth.  

Paul concludes the first chapter of 2 Corinthians with a sketchy outline of his travel plans but this is soon eclipsed by the hot issue that informed his correspondence (2:15-24). Was Paul possibly captivated by his passionate defense against possible accusations by his critics?  

Paul's closing thoughts spill into 2 Corinthians 2:1-2 where he admits that he had deliberately avoided traveling to Corinth "in sorrow" following the onset of the conflicts and the sore relationship that subsequently obtained. His coming visit to Corinth enroute to Macedonia is perhaps evidence that the icy conditions had thawed and things had changed for the better.

Now back to our passage of context of 2 Corinthians 2:3-11...

Paul lays emphasis on Christian forgiveness as the foundation for Christian unity and reconciliation. He discloses that his second letter was a herald of sorts. It was intended to soften hearts ahead of his visit (2:3). He further admits that he wrote his previous letter in deep anguish but in good faith, hoping that it would set things in order (2:4). However, the tone of his letter appeared to have camouflaged, nay circumvented, his noble intentions! Some among the Corinthians were apparently grieved by it (2:5). Paul sought to correct the negative impression.

RESTORATION OF THE IMMORAL BROTHER

Paul acknowledges that the gravity of the sexual immorality case reported among the Corinthians was of corporate and individual impact and asks the Corinthians to forgive the offender now that he had suffered the long isolation following his suspension from the Corinthian fellowship. 

The sexual immorality case was first reported in 1 Corinthians 5:1-13 where Paul instructed the Corinthians to suspend the member from Christian fellowship until he learned from his transgression. His words in 1 Corinthians 5:5 are terse: "deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus"(NKJV). 

It appears that following Paul's first letter, the Corinthians took no steps in restoring the offender thereby precipitating the issue longer than it should have taken. It is not clear from the passage what exactly precipitated this lethargic approach to the resolution of the issue. 

Paul now conveys his apostolic pardon for the offender and pleads with the Corinthians to follow suit and restore him to the fellowship (2:6-11). Paul had possibly received an update on the progress of the issue from his informers and was satisfied that the offender had demonstrated remorse. Notice his statement in 2:6.

MORAL LESSONS

We learn from Paul's address that church discipline should serve its objective in drawing the offender to remorse and repentance. It should result in the restoration of the sinner rather than his continued ostracization and indefinite isolation from the Christian community. Church discipline should therefore not be vindictive and draconian. We are to remember that we too are forgiven sinners (Romans 5:8).

The Christian community should embrace the restored offender henceforth and consider the offense closed in order to facilitate healing.

We also learn that when we communicate to others in anguish, we are likely to hurt them by the tone of our speech or writing even where our intentions are noble. We should therefore seek forgiveness and reconciliation with those we have offended, either directly or indirectly, knowing that we are not perfect. 

We cannot however repudiate our fidelity for legitimate concerns raised within the confines of Biblical truth. Moral sin, ungodly pride, and sectarianism in a Christian community should be condemned. They do not serve God's higher purposes.

© Ezekiel Kimosop 2021