2 Corinthians 2

2Co 2:1-17.

REASON

WHY

HE

HAD

NOT

VISITED

THEM ON

HIS

WAY TO

MACEDONIA; THE

INCESTUOUS

PERSON

OUGHT

NOW TO

BE

FORGIVEN;

HIS

ANXIETY TO

HEAR

TIDINGS OF

THEIR

STATE FROM

TITUS, AND

HIS

JOY

WHEN AT

LAST THE

GOOD

NEWS

REACHES

HIM.

1. with myself--in contrast to "you"

(2Co 1:23).

The same antithesis between Paul and them appears in

2Co 2:2.

not come again . . . in heaviness--"sorrow"; implying

that he had already paid them one visit in sorrow

since his coming for the first time to Corinth. At that visit he had

warned them "he would not spare if he should come again" (see on

2Co 13:2;

compare

2Co 12:14; 13:1).

See

Introduction

to the first Epistle. The "in heaviness" implies mutual pain;

they grieving him, and he them. Compare

2Co 2:2,

"I make you sorry," and

2Co 2:5,

"If any have caused grief (sorrow)." In this verse he accounts for

having postponed his visit, following up

2Co 1:23.

2. For--proof that he shrinks from causing them sorrow

("heaviness").

if I--The "I" is emphatic. Some detractor may say that this

(2Co 2:1)

is not my reason for not coming as I proposed; since I showed no

scruple in causing "heaviness," or sorrow, in my Epistle (the

first Epistle to the Corinthians). But I answer, If I be the one

to cause you sorrow, it is not that I have any pleasure in doing so.

Nay, my object was that he "who was made sorry by me" (namely, the

Corinthians in general,

2Co 2:3;

but with tacit reference to the incestuous person in particular)

should repent, and so "make me glad," as has actually taken place; "for

. . . who is he then that?" &c.

3. I wrote this same unto you--namely, that I would not come to you

then

(2Co 2:1),

as, if I were to come then, it would have to be "in heaviness" (causing

sorrow both to him and them, owing to their impenitent state).

He refers to the first Epistle (compare

1Co 16:7;

compare

1Co 4:19, 21; 5:2-7, 13).

sorrow from them of whom I ought to rejoice--that is, sorrow from

their impenitence, when he ought, on the contrary, to have joy from

their penitent obedience. The latter happy effect was produced by his

first Epistle, whereas the former would have been the result, had he

then visited them as he had originally proposed.

having confidence . . . that my joy is the joy of you

all--trusting that you, too, would feel that there was sufficient

reason for the postponement, if it interfered with our mutual joy

[ALFORD]. The communion of saints, he feels

confident in them "ALL" (his charity overlooking,

for the moment the small section of his detractors at Corinth,

1Co 13:7),

will make his joy

(2Co 2:2)

their joy.

4. So far from my change of purpose being due to "lightness"

(2Co 1:17),

I wrote my letter to you

(2Co 2:3)

"out of much affliction (Greek, 'trouble') and anguish of heart,

and with many tears."

not that ye should be grieved--Translate, "be made sorry," to accord

with the translation,

2Co 2:2.

My ultimate and main object was, "not that ye might be made sorry," but

that through sorrow you might be led to repentance, and so to joy,

redounding both to you and me

(2Co 2:2, 3).

I made you sorry before going to you, that when I went it might not be

necessary. He is easily made sorry, who is admonished by a friend

himself weeping [BENGEL].

that ye might know the love--of which it is a proof to rebuke sins

openly and in season [ESTIUS],

(Ps 141:5;

Pr 27:6).

"Love" is the source from which sincere reproof springs; that the

Corinthians might ultimately recognize this as his motive, was the

apostle's aim.

which I have more abundantly unto you--who have been particularly

committed to me by God

(Ac 18:10;

1Co 4:15; 9:2).

5. grief . . . grieved--Translate as before, "sorrow . . . made sorry."

The "any" is a delicate way of referring to the incestuous person.

not . . . me, but in part--He has grieved me only in part (compare

2Co 1:14;

Ro 11:25),

that is, I am not the sole party aggrieved; most of you,

also, were aggrieved.

that I may not overcharge--that I may not unduly lay the weight of the

charge on you all, which I should do, if I made myself to be the sole

party aggrieved. ALFORD punctuates, "He hath not made sorry me, but in

part (that I press not too heavily; namely, on him) you all." Thus "you

all" is in contrast to "me"; and "in part" is explained in the

parenthetical clause.

6. Sufficient--without increasing it, which would only drive him to

despair

(2Co 2:7),

whereas the object of the punishment was, "that (his) spirit might be

saved" in the last day.

to such a man--a milder designation of the offender than if he had

been named [MEYER]. Rather, it expresses estrangement from

such a one who had caused such grief to the Church, and scandal to

religion

(Ac 22:22;

1Co 5:5).

this punishment--His being "delivered to Satan for the

destruction of the flesh"; not only excommunication, but bodily disease

(see on

1Co 5:4, 5).

inflicted of many--rather, "by the majority" (the more part of you).

Not by an individual priest, as in the Church of Rome, nor by the

bishops and clergy alone, but by the whole body of the Church.

7. with overmuch sorrow--Greek, "with

HIS overmuch sorrow."

8. confirm your love toward him--by giving effect in act, and showing

in deeds your love; namely, by restoring him to your fellowship and

praying for his recovering from the sickness penally inflicted on him.

9. For--Additional reason why they should restore the offender,

namely, as a "proof" of their obedience "in all things"; now in

love, as previously in punishing

(2Co 2:6),

at the apostle's desire. Besides his other reasons for deferring his

visit, he had the further view, though, perhaps, unperceived by them,

of making an experiment of their fidelity. This accounts for his

deferring to give, in his Epistle, the reason for his change of

plan (resolved on before writing it). This full discovery of his

motive comes naturally from him now, in the second Epistle, after he

had seen the success of his measures, but would not have been a

seasonable communication before. All this accords with reality, and is

as remote as possible from imposture [PALEY,

Horæ Paulinæ]. The interchange of feeling is marked

(2Co 2:4),

"I wrote . . . that ye might know the love," &c.:

here, "I did write, that I might know the proof of

you."

10. Another encouragement to their taking on themselves the

responsibility of restoring the offender. They may be assured of Paul's

apostolic sanction to their doing so.

for if I forgave anything, to whom I forgave it--The oldest manuscripts

read, "For even what I have forgiven, if I have forgiven anything."

for your sakes forgave I it--He uses the past tense, as of a thing

already determined on; as in

1Co 5:3,

"I have judged already"; or, as speaking generally of forgiveness

granted, or to be granted. It is for your sakes I have forgiven, and do

forgive, that the Church (of which you are constituent members) may

suffer no hurt by the loss of a soul, and that ye may learn leniency as

well as faithfulness.

in the person of Christ--representing Christ, and acting by His

authority: answering to

1Co 5:4,

"In the name of our Lord Jesus Christ . . . my spirit, with

the power of our Lord Jesus Christ."

11. Literally, "That we may have no advantage gained over us by

Satan," namely, by letting one of our members be lost to us through

despair, we ourselves furnishing Satan with the weapon, by our

repulsive harshness to one now penitent. The loss of a single sinner is

a common loss; therefore, in

2Co 2:10,

he said, "for your sakes." Paul had "delivered" the offender "to Satan

for the destruction of the flesh, that the Spirit might be saved"

(1Co 5:5).

Satan sought to destroy the spirit also: to let him do so, would be to

give him an advantage, and let him overreach us.

not ignorant of his devices--"Ignorant" and "devices" are words akin

in sound and root in Greek: we are not without knowledge of his

knowing schemes.

12. Paul expected to meet Titus at Troas, to receive the tidings as to

the effect of his first Epistle on the Corinthian Church; but,

disappointed in his expectation there, he passed on to Macedonia,

where he met him at last

(2Co 7:5, 6, 7)

The history (Acts) does not record his passing through Troas, in

going from Ephesus to Macedonia; but it does in coming

from that country

(Ac 20:6);

also, that he had disciples there

(Ac 20:7),

which accords with the Epistle

(2Co 2:12,

"a door was opened unto me of the Lord"). An undesigned coincidence

marking genuineness [PALEY, Horæ

Paulinæ]. Doubtless Paul had fixed a time with Titus to meet

him at Troas; and had desired him, if detained so as not to be able to

be at Troas at that time, to proceed at once to Macedonia to Philippi,

the next station on his own journey. Hence, though a wide door of

Christian usefulness opened to him at Troas, his eagerness to hear from

Titus the tidings from Corinth, led him not to stay longer there when

the time fixed was past, but he hastened on to Macedonia to meet him

there [BIRKS].

to preach--literally, "for the Gospel." He had been at Troas

before, but the vision of a man from Macedonia inviting him to come

over, prevented his remaining there

(Ac 16:8-12).

On his return to Asia, after the longer visit mentioned here, he stayed

seven days

(Ac 20:6).

and--that is, though Paul would, under ordinary circumstances, have

gladly stayed in Troas.

door . . . opened . . . of the Lord--Greek, "in the Lord," that

is, in His work, and by His gracious Providence.

13. no rest in my spirit--rather, "no rest for my spirit"

(Ge 8:9).

As here his "spirit" had no rest; so in

2Co 7:5,

his "flesh." His "spirit" under the Holy Spirit, hence, concluded that

it was not necessary to avail himself of the "door" of usefulness at

Troas any longer.

taking . . . leave of them--the disciples at Troas.

14. Now--Greek, "But." Though we left Troas disappointed in not

meeting Titus there, and in having to leave so soon so wide a door,

"thanks be unto God," we were triumphantly blessed in both the good news

of you from Titus, and in the victories of the Gospel everywhere in our

progress. The cause of triumph cannot be restricted (as ALFORD

explains) to the former; for "always," and "in every place," show that

the latter also is intended.

causeth us to triumph--The Greek, is rather, as in

Col 2:15,

"triumphs over us": "leadeth us in triumph." Paul regarded himself as a

signal trophy of God's victorious power in Christ. His Almighty

Conqueror was leading him about, through all the cities of the Greek

and Roman world, as an illustrious example of His power at once to

subdue and to save. The foe of Christ was now the servant of Christ. As

to be led in triumph by man is the most miserable, so to be led in

triumph by God is the most glorious, lot that can befall any

[TRENCH].

Our only true triumphs are God's triumphs over us. His defeats of us are

our only true victories [ALFORD]. The image is taken from the triumphal

procession of a victorious general. The additional idea is perhaps

included, which distinguishes God's triumph from that of a human

general, that the captive is brought into willing obedience

(2Co 10:5)

to Christ, and so joins in the triumph: God "leads him in

triumph" as one not merely triumphed over, but also as one

triumphing over God's foes with God (which last will apply to

the apostle's triumphant missionary progress under the leading of God).

So BENGEL: "Who shows us in triumph, not

[merely] as conquered, but as the ministers of His victory. Not only

the victory, but the open 'showing' of the victory is marked: for there

follows, Who maketh manifest."

savour--retaining the image of a triumph. As the approach of the

triumphal procession was made known by the odor of incense scattered

far and wide by the incense-bearers in the train, so God "makes manifest

Lu 5:10,

"Catch," literally, "Take captive so as to preserve alive") the sweet

savor of the knowledge of Christ, the triumphant Conqueror

(Col 2:15),

everywhere. As the triumph strikes the eyes, so the savor the

nostrils; thus every sense feels the power of Christ's Gospel. This

manifestation (a word often recurring in his Epistles to the

Corinthians, compare

1Co 4:5)

refutes the Corinthian suspicions of his dishonestly, by

reserve, hiding anything from them

(2Co 2:17;

2Co 4:2).

15. The order is in Greek, "For (it is) of Christ (that) we are

a sweet savor unto God"; thus, the "for" justifies his previous words

(2Co 2:14),

"the savor of HIS (Christ's) knowledge." We not

only scatter the savor; but "we are the sweet savor" itself

(So 1:3;

compare

Joh 1:14, 16;

Eph 5:2;

1Jo 2:27).

in them that are saved--rather, "that are being saved

. . . that are perishing" (see on

1Co 1:18).

As the light, though it blinds in darkness the weak, is for all that

still light; and honey, though it taste bitter to the sick, is in

itself still sweet; so the Gospel is still of a sweet savor, though

many perish through unbelief [CHRYSOSTOM,

Homilies, 5.467],

(2Co 4:3, 4, 6).

As some of the conquered foes led in triumph were put to death when the

procession reached the capitol, and to them the smell of the incense

was the "savor of death unto death," while to those saved alive, it was

the "savor of life," so the Gospel was to the different classes

respectively.

and in them--in the case of them. "Those being saved"

(2Co 3:1-4:2):

"Those that are perishing"

(2Co 4:3-5).

16. savour of death unto death . . . of life unto

life--an odor arising out of death

(a mere announcement of a dead Christ, and

a virtually lifeless Gospel, in which light unbelievers regard the

Gospel message),

ending (as the just and natural consequence) in death (to

the unbeliever); (but to the believer) an odor arising out of

life (that is, the announcement of a risen and living Saviour),

ending in life (to the believer)

(Mt 21:44;

Lu 2:34;

Joh 9:39).

who is sufficient for these things?--namely, for diffusing aright

everywhere the savor of Christ, so diverse in its effects on believers

and unbelievers. He here prepares the way for one purpose of his

Epistle, namely, to vindicate his apostolic mission from its detractors

at Corinth, who denied his sufficiency. The Greek order puts

prominently foremost the momentous and difficult task assigned to him,

"For these things, who is sufficient?" He answers his own question

(2Co 3:5, 6),

"Not that we are sufficient of ourselves, but our

sufficiency is of God, who hath made us able

(Greek, 'sufficient') ministers," &c.

17. not as many--

(2Co 11:18;

Php 2:21).

Rather, "the many," namely, the false teachers of whom he

treats (tenth through twelfth chapters, especially

2Co 11:13;

1Th 2:3).

which corrupt--Greek, "adulterating, as hucksters do wine for

gain"

(2Co 4:2;

Isa 1:22;

2Pe 2:3,

"Make merchandise of you").

as of sincerity . . . as of God--as one speaking from (out of)

sincerity, as from (that is, by the command of, and so in dependence on)

God.

in Christ's--as united to Him in living membership, and doing His

work (compare

2Co 12:19).

The whole Gospel must be delivered such as it is, without

concession to men's corruptions, and without selfish aims, if it is to

be blessed with success

(Ac 20:27).