@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
by us" (His now at once triumphed over and triumphing captives, compare
@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).