Second Corinthians (Catholic Commentary on Sacred Scripture)

Stegman, Thomas D., SJ, Williamson, Peter S., Healy, Mary

• Publisher: Baker Academic
• Year: 2009
• ISBN:
  9781441208026
• Topic: Teología y religión
• Subtopic: Comentario bíblico

There is an increasing hunger among Catholics to study the Bible in depth and in a way that integrates Scripture with Catholic doctrine, worship, and daily life. Second Corinthians is the fourth of seventeen volumes in the Catholic Commentary on Sacred Scripture (CCSS), a new series that will cover the entire New Testament and interprets Scripture from within the living tradition of the Church. This volume, like each in the series, is supplemented by features designed to help readers understand the Bible more deeply and use it more effectively.

Setting the Stage

2 Corinthians 1:1–11

Paul begins his second †canonical epistle to the Corinthians with a formal greeting (1:1–2). He then offers a prayer of blessing to God for bringing encouragement in the face of affliction (1:3–7). In order to illustrate how God does this, Paul refers to a dramatic recent experience of being delivered from a grave danger—a deliverance that has resulted in his deeper trust in God (1:8–11). Throughout these verses he introduces themes and topics that he will take up in the letter.

Greeting (1:1–2)

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1Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the holy ones throughout Achaia: 2grace to you and peace from God our Father and the Lord Jesus Christ.

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OT: Lev 19:2

NT: 1 Cor 9:1; 15:8–9; Gal 1:15–16; 1 Pet 1:13–16; 2:9

Catechism: Christian holiness, 2012–16

The standard form of a letter salutation in Paul’s time was very simple, containing three elements: the name of the sender, the name of the addressee, and a simple greeting. Paul expands on each of these elements.

1:1 The first expansion concerns the sender, Paul. Observe that he refers to himself as an apostle of Christ Jesus. The term “†apostle” means one who is sent. An essential characteristic of an apostle is to have seen the risen Lord (1 Cor 9:1; 15:8–9). In Gal 1:15–16 Paul narrates briefly his encounter with the risen Jesus, an encounter that was also a divine call to proclaim the †gospel to the †Gentiles (see Acts 9:1–19; 22:1–16; 26:1–18). Thus Paul’s call to be an apostle derives ultimately from the will of God.

With these opening words, Paul sets forth a crucially important theme in 2 Corinthians: his way of being an apostle. At times in his letters, Paul’s insistence that he is an apostle sounds defensive. Unlike the twelve apostles named in the canonical Gospels (Mark 3:16–19), he did not accompany Jesus during his earthly ministry. Not only that, at the time of his call Paul was persecuting the churches (1 Cor 15:9; Gal 1:13; 1 Tim 1:13). In the present context, he has come under attack from a group of missionaries whom he sarcastically calls “superapostles” (2 Cor 11:5; 12:11). The crucial issue, at least in Paul’s mind, is how one’s apostolic identity is put into action. According to him, the life of an apostle is to be patterned after the life of Jesus (4:10–11). Therefore, when Paul describes himself as “an apostle of Christ Jesus,” he refers to Jesus as both the source of his call and the exemplar of how he lives out his calling. Just as Jesus’ life was characterized by obedience to God (Phil 2:8), so Paul’s life as an apostle is marked by fidelity to God’s will.

Paul names Timothy as the cosender of the letter. Along with Silvanus, Timothy was Paul’s coworker when he brought the gospel to Corinth (2 Cor 1:19; see Acts 18:5). When he wrote 1 Corinthians, Paul dispatched Timothy back to Corinth to remind the community of his ways in Christ (1 Cor 4:17). Timothy held a special place in the Apostle’s heart. Paul handpicked him for ministry (Acts 16:1–3) and, in effect, ordained him for ministry (2 Tim 1:6–7). Not only was Timothy a trusted coworker, Paul also affectionately regarded him as a son (Phil 2:20–22). Here in the letter salutation, he refers to Timothy as brother. Throughout his letters, Paul uses familial language to describe members of the various churches. Despite differences in ethnicity, economic and social standing, gender, and age, Paul reminds us that Christians are first and foremost brothers and sisters in the Lord (see, e.g., 1 Cor 8:11; Philem 1–2).

The addressee of this letter is the church of God that is in Corinth, with all the holy ones throughout Achaia. Again, Paul’s expansions are significant. The addition of the phrase “of God” to “church” serves to remind the Corinthians of their divine origin—they owe their very existence to God (1 Cor 1:26–31). Furthermore, it challenges them to realize that they belong to something much larger than themselves. Paul will later draw on this larger reality when he exhorts them to respond to the needs of the church in Jerusalem. This letter is also intended for Christians throughout †Achaia. Achaia (southern Greece today) was a Roman province of which Corinth was the capital. Paul’s missionary strategy was to found churches in large urban areas (e.g., †Thessalonica, †Philippi, Corinth, and †Ephesus); his plan was that these local churches would then spread the gospel to the surrounding areas.[1]

The Old Testament Background of Ekklēsia

The word ekklēsia, normally translated “church” in the New Testament (as in 2 Cor 1:1), could refer, in the secular Greek of Paul’s time, to any assembly or gathering of persons. Certain usages in the Greek Old Testament, however, gave the term more texture and specificity. For instance, Moses called the people who assembled at †Mount Sinai to hear God’s words the ekklēsia (Deut 4:10: the mountain was also called Horeb). Similarly, the term was used to describe the people who gathered to hear the scribe Ezra read the law of Moses after the return from the exile (Neh 8:2). Ekklēsia was also employed to describe the whole community of Israel who assembled with Solomon to worship God at the dedication of the Temple in Jerusalem (1 Kings 8:2, 55; 2 Chron 6:3). Paul’s use of ekklēsia draws on these uses in Scripture. Thus, for the Apostle, ekklēsia refers to the people who gather in the presence of the Lord to listen carefully to his word, who are formed by that word, and who offer praise and sacrifice to God.

Notice that he refers to the members of the church as “holy ones” (hagioi—see, e.g., Rom 16:15; Eph 1:1).[2] This designation both expresses a reality—the Holy Spirit has already sanctified us (2 Cor 6:16)—and implies a call—Christians are to grow in holiness (7:1). Paul expressed this double aspect in an earlier letter to the Corinthians: “to you who have been sanctified in Christ Jesus, called to be holy” (1 Cor 1:2).

1:2 Paul’s salutation—grace to you and peace from God our Father and the Lord Jesus Christ—is a modification and expansion of the typical greeting of his time. He modifies the usual chairein (“hail,” “greetings”) to charis, “†grace.” Grace is an extremely rich word for Paul, as we will see in our analysis of 8:1–9:15. In its basic sense in Paul’s writings, grace refers to God’s redemptive love as manifested in the life, death, and resurrection of Jesus and is conferred on us by the Holy Spirit. Paul then adds “and peace,” which was the typical greeting (shalom) among Jews.[3] With these alterations, Paul’s salutation is more than a greeting; it is also a prayer, as he prays that God’s grace and peace come upon the Corinthians. Implicit in his prayer is the requirement that the members of the community continue to open themselves to God’s gift of reconciliation through Jesus (5:18–6:2), a gift that results in being at peace with God and with one another (13:11).

Vatican II and the Universal Call to Holiness

Paul’s salutation reminds us that all Christians are called to holiness, a call that the documents of the Second Vatican Council strongly reinforced: “All members of the Church, whether they belong to the hierarchy or are under its care, are called to holiness, according to the Apostle’s saying: ‘For this is the will of God, your sanctification’ (1 Thess 4:3)” (Lumen Gentium 39). Indeed, the members of the Church constitute “a chosen race, a royal priesthood, a holy nation,” a people that belongs to God (1 Pet 2:9). As such, we are to show forth his holiness (Lev 19:2). Catholics grow in holiness through faithful and active participation in the Church’s liturgy and sacraments (Sacrosanctum Concilium 10). Growth in holiness by all her members is essential if the Church is to fulfill her fundamental vocation, namely, to be “the universal sacrament of salvation” (Lumen Gentium 48), called to manifest and actualize God’s love in and for the world (Gaudium et Spes 45).

Note that the first reference to God in 2 Corinthians is as “Father,” who is the bestower of grace and peace. Paul will later convey God’s desire that the Corinthians base their lives on their identity as his “sons and daughters” (6:18) by shunning that which impedes their progress toward holiness. Here he teaches that God relates to us as a loving parent. The image of God as Father also influences the way Paul deals with the Corinthians. That is, as one called by God to bring the gospel to Corinth (1 Cor 4:15; 2 Cor 10:13–14), he exercises fatherly care for the community (12:14–15). Paul names “the Lord Jesus Christ” as the cogiver of grace and peace. Jesus is “Lord” (kyrios), according to Paul, by virtue of his resurrection and exaltation by the Father (Phil 2:11; see 2 Cor 4:14).[4] Christ is more than a surname for Jesus. The Greek word Christos means “†Messiah,” Hebrew for “anointed one.” As the Messiah, Jesus is the promised one through whom God has brought about reconciliation and salvation (5:14–21). Paul will allude to Jesus’ anointing and its continuing effects in 1:18–22.

Reflection and Application (1:1–2)

Identity and vocation. The greeting in 2 Corinthians highlights the issues of Christian identity and vocation. Paul models what it means to respond faithfully to God’s call. A cursory reading of 1–2 Corinthians reveals that he encountered several difficulties in his ministry to the church in Corinth. The young community struggled to understand the implications of the gospel. Some began to question the authenticity of his ministry. More broadly, Paul endured several hardships in his apostolic labors (1 Cor 4:9–13; 2 Cor 4:7–12; 6:4–10; 11:23–33). How was he able to persevere in the face of such frustrations, opposition, and rigors? Why was he so long-suffering with the Corinthians? The answer is that he was convinced of his call and identity as “an apostle of Christ Jesus by the will of God” (2 Cor 1:1). To be sure, Paul’s call was dramatic and his vocation unique. Nevertheless, his example is relevant for all Christians. It is not easy to be a devoted spouse, a loving parent, a faithful priest or religious, or a person of integrity who attempts to bring Christian values to the workplace. Popular media and prevalent cultural values often militate against such commitments. Paul exemplifies the importance of starting every endeavor—indeed, starting every day—by reminding ourselves and others of who we are and how God is calling us to live.

Peace—and joy. One has only to visit the departments in a bookstore marked Self Help, Psychology/Counseling, or New Age Spirituality to find numerous books that claim to hold the keys to peace and joy. The number and popularity of such books reflect people’s desire to find happiness and peace. Paul’s prayer for the Corinthians teaches us a crucially fundamental truth in this connection. True peace, along with joy, is a gift from God. We do not find peace and joy; they find us when we open ourselves to receive God’s grace and live according to his plan for us (Rom 15:13). Indeed, peace and joy are among the Spirit’s gifts (Gal 5:22).

Lectio divina. It may seem as though I have offered much commentary on only two verses. Most of us tend to lead busy, hurried lives and it is all too easy to bring this same sense of haste to our reading of Scripture. There is, however, an ancient form of Christian prayer that offers a healthy alternative—lectio divina (a phrase that literally means “divine reading”). Lectio divina is a meditative, prayerful way of reading the Bible. Practitioners of this method read the text slowly, savoring each word or phrase for what it truly is, the word of God. Such careful, contemplative reading can produce much spiritual fruit and insight.

Blessing the God of All Encouragement (1...

Table of contents

• Cover
• Title Page
• Copyright
• Dedication
• Contents
• Illustrations
• Editors’ Preface
• Abbreviations
• Introduction
• Outline of 2 Corinthians
• Setting the Stage (2 Corinthians 1:1–11)
• Aligned with the “Yes” of Jesus (2 Corinthians 1:12–22)
• Clearing the Air (2 Corinthians 1:23–2:13)
• Minister of the New Covenant (2 Corinthians 2:14–3:11)
• Transformed into “The Image of God” (2 Corinthians 3:12–4:6)
• Suffering as a Mark of Apostleship (2 Corinthians 4:7–15)
• Resurrection Hope (2 Corinthians 4:16–5:10)
• Christ’s Compelling Love and God’s Gift of Reconciliation (2 Corinthians 5:11–21)
• Résumé of the Minister of Reconciliation (2 Corinthians 6:1–10)
• “Open Your Hearts” (2 Corinthians 6:11–7:4)
• Looking Back, Once More (2 Corinthians 7:5–16)
• Collection for the Jerusalem Church (1): Participating in the Work of Grace (2 Corinthians 8:1–24)
• Collection for the Jerusalem Church (2): Theological Foundation and Fruits (2 Corinthians 9:1–15)
• “Battling” on Behalf of God (2 Corinthians 10:1–18)
• Paul vs. The “Superapostles” (2 Corinthians 11:1–15)
• Foolish Boasting (2 Corinthians 11:16–33)
• Power in Weakness (2 Corinthians 12:1–13)
• Announcing His Third Visit (2 Corinthians 12:14–13:4)
• “Take on the Character of Jesus” (2 Corinthians 13:5–13)
• Suggested Resources
• Glossary
• Index of Pastoral Topics
• Index of Sidebars
• Map
• Notes
• Back Cover