2 Corinthians · Chapter 2

V. 1. In grief-Either on account of the particular offender, or of the church in general.

Verse 1. But I determined this] The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.

Verses 1-3. But I, &c. — The apostle proceeds with his apology, begun in the preceding chapter, for delaying his visit to the Corinthians, and signifies that he had deferred it because he had determined with himself not to come among them with sorrow, by punishing the guilty, if he could by any means avoid it; and therefore, instead of coming to punish them, he had written to them, that he might have joy from their repentance: and in excuse for the severity of his first letter, he told them that he wrote it in the deepest affliction; not to make them sorry, but to show the greatness of his love to them. I determined this with myself — As if he had said, I will now plainly and faithfully tell you the true reason of that delay of my journey, which has so much surprised many of you, and at which some appear to have taken offence; it was not that I forgot you, or failed in my friendly regards to you; but I resolved, on hearing how things were among you, that if it could by any means be prevented, I would not come again to you with heaviness — En luph, in grief, either on account of the sin of the particular offender, or of the disorders in the church in general, or in circumstances which must have grieved both myself and you; but that I would wait for those fruits which I hoped would be the effect of my endeavours, in my former epistle, to regulate what had been amiss. For if I make you sorry — If I should be obliged to grieve you still more by my reproofs and censures, and particularly by punishing the disobedient among you; who is he then that maketh me glad — That could give me joy; but the same who is made sorry by me? — That is, I cannot be comforted myself till his grief is removed. The apostle, knowing that the sincere part of the church would be made sorry by his punishing their disobedient brethren, wished, if possible, to avoid doing it. And, added to this, the recovery of offenders would give him more sensible joy than any thing else; considerations which, taken together, abundantly justify the language he here uses. And I wrote this same, touto auto, this very thing, to you — About reforming what is amiss, particularly to excommunicate the incestuous person, and to shun all contentions, sinful practices, and confusion in your meetings; lest when I came again to Corinth, as I proposed, I should have sorrow from them — Lest I should have occasion to censure and punish any, (to do which would be grievous to me,) of whom — In whose repentance; I ought to rejoice, having confidence in you all that my joy is the joy of you all — That in general you bear the same affection toward me, as I feel in my heart toward you, and are desirous of giving me cause of joy, rather than of sorrow. It seems either the apostle is speaking here of the sincere part of the Christian Church, or the word all must be taken in a qualified sense.

Verse 1. But I determined — that I would not come again to you in heaviness; but rather wait till the late scandal should subside. The offender, a man no doubt much known in the city, had laid his horn in the dust, and brought a dark cloud of shame and grief on the church; he had caused both jews and gentiles to triumph over the christian name. If a man under any strong temptation to sin, would open his mind to a friend, his fall might possibly be prevented. The words of Christ would be thundered in his ears, “Cut off thy right hand; pluck out thy right eye.”

1. But—The break of the chapter division very unfortunately interrupts the thought of the paragraph 2 Corinthians 1:2-2:4. Overleaping the parenthetic verse, 1:24, this verse 1 joins on to 2 Corinthians 1:23, as shown by our summary at the beginning of the section. Paul had said that he withheld his visit to spare them; he now continues to say in what respect to spare them. With myself—Rather for myself; in my own interest as well as for you. Again—See note, 2 Corinthians 12:14. Heaviness— The Greek for this word, and for sorry, twice. (ver. 2,) sorrow, (ver. 3,) grieved, (ver. 4,) grief and grieved, (ver. 5,) sorrow, (ver. 7,) are all radically the same word, and should have been uniformly translated grief, or grieved.

Ver. 1.-2. Paul will now show how his delay was designed to spare his readers.

I determined: as in 1 Corinthians 2:2.

For myself: i.e. saving himself sorrow by sparing them.

With sorrow: which he will inflict, as proved by 2 Corinthians 2:2. Again with sorrow; can only mean a second painful visit. For this only will account for the prominent and emphatic position of again. Otherwise this word is quite needless. For, since Paul has already been at Corinth, to go there now is necessarily to go again. Whereas again with sorrow has almost tragic force. Paul remembers a former sad visit, and fears that his next will be the same. This former visit cannot have been his first, recorded in Acts 18:1: for then there was no church at Corinth to whom or from whom he could give or receive sorrow. It must therefore have been a visit not mentioned in the Book of Acts. See further under 2 Corinthians 13:2. For the foregoing decision 2 Corinthians 2:2 is a reason, betraying Paul’s earnest love for his readers. To give them sorrow, is to inflict sadness upon the only persons who are a joy to himself. In other words, he has no human joy except the fellowship and love of his converts; and therefore cannot lightly make them sad.

V. 2. For if I grieve you, who is he that cheereth me, but he that is grieved by me-That is, I cannot be comforted myself till his grief is removed.

Verse 2. For if I make you sorry] Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.

Verses 1-3. But I, &c. — The apostle proceeds with his apology, begun in the preceding chapter, for delaying his visit to the Corinthians, and signifies that he had deferred it because he had determined with himself not to come among them with sorrow, by punishing the guilty, if he could by any means avoid it; and therefore, instead of coming to punish them, he had written to them, that he might have joy from their repentance: and in excuse for the severity of his first letter, he told them that he wrote it in the deepest affliction; not to make them sorry, but to show the greatness of his love to them. I determined this with myself — As if he had said, I will now plainly and faithfully tell you the true reason of that delay of my journey, which has so much surprised many of you, and at which some appear to have taken offence; it was not that I forgot you, or failed in my friendly regards to you; but I resolved, on hearing how things were among you, that if it could by any means be prevented, I would not come again to you with heaviness — En luph, in grief, either on account of the sin of the particular offender, or of the disorders in the church in general, or in circumstances which must have grieved both myself and you; but that I would wait for those fruits which I hoped would be the effect of my endeavours, in my former epistle, to regulate what had been amiss. For if I make you sorry — If I should be obliged to grieve you still more by my reproofs and censures, and particularly by punishing the disobedient among you; who is he then that maketh me glad — That could give me joy; but the same who is made sorry by me? — That is, I cannot be comforted myself till his grief is removed. The apostle, knowing that the sincere part of the church would be made sorry by his punishing their disobedient brethren, wished, if possible, to avoid doing it. And, added to this, the recovery of offenders would give him more sensible joy than any thing else; considerations which, taken together, abundantly justify the language he here uses. And I wrote this same, touto auto, this very thing, to you — About reforming what is amiss, particularly to excommunicate the incestuous person, and to shun all contentions, sinful practices, and confusion in your meetings; lest when I came again to Corinth, as I proposed, I should have sorrow from them — Lest I should have occasion to censure and punish any, (to do which would be grievous to me,) of whom — In whose repentance; I ought to rejoice, having confidence in you all that my joy is the joy of you all — That in general you bear the same affection toward me, as I feel in my heart toward you, and are desirous of giving me cause of joy, rather than of sorrow. It seems either the apostle is speaking here of the sincere part of the Christian Church, or the word all must be taken in a qualified sense.

2. If, by a severe visitation, I make you sorry, what other consoler than you shall I find for my own sorrows? I need an overflowing gladness in your heart to pour gladness into mine. But for you, and such as you, I am alone in a hostile world. Joyous Christian sympathy is my sole human life; how, then, can I dry up its sources by saddening such as you?

Ver. 1.-2. Paul will now show how his delay was designed to spare his readers.

I determined: as in 1 Corinthians 2:2.

For myself: i.e. saving himself sorrow by sparing them.

With sorrow: which he will inflict, as proved by 2 Corinthians 2:2. Again with sorrow; can only mean a second painful visit. For this only will account for the prominent and emphatic position of again. Otherwise this word is quite needless. For, since Paul has already been at Corinth, to go there now is necessarily to go again. Whereas again with sorrow has almost tragic force. Paul remembers a former sad visit, and fears that his next will be the same. This former visit cannot have been his first, recorded in Acts 18:1: for then there was no church at Corinth to whom or from whom he could give or receive sorrow. It must therefore have been a visit not mentioned in the Book of Acts. See further under 2 Corinthians 13:2. For the foregoing decision 2 Corinthians 2:2 is a reason, betraying Paul’s earnest love for his readers. To give them sorrow, is to inflict sadness upon the only persons who are a joy to himself. In other words, he has no human joy except the fellowship and love of his converts; and therefore cannot lightly make them sad.

V. 3. And I wrote thus to you-I wrote to you before in this determination, not to come to you in grief.

Verse 3. And I wrote this same unto you] This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See 1 Corinthians 5:1-13. My joy is the joy of you all.] I know that ye wish my comfort as much as I wish yours.

Verses 1-3. But I, &c. — The apostle proceeds with his apology, begun in the preceding chapter, for delaying his visit to the Corinthians, and signifies that he had deferred it because he had determined with himself not to come among them with sorrow, by punishing the guilty, if he could by any means avoid it; and therefore, instead of coming to punish them, he had written to them, that he might have joy from their repentance: and in excuse for the severity of his first letter, he told them that he wrote it in the deepest affliction; not to make them sorry, but to show the greatness of his love to them. I determined this with myself — As if he had said, I will now plainly and faithfully tell you the true reason of that delay of my journey, which has so much surprised many of you, and at which some appear to have taken offence; it was not that I forgot you, or failed in my friendly regards to you; but I resolved, on hearing how things were among you, that if it could by any means be prevented, I would not come again to you with heaviness — En luph, in grief, either on account of the sin of the particular offender, or of the disorders in the church in general, or in circumstances which must have grieved both myself and you; but that I would wait for those fruits which I hoped would be the effect of my endeavours, in my former epistle, to regulate what had been amiss. For if I make you sorry — If I should be obliged to grieve you still more by my reproofs and censures, and particularly by punishing the disobedient among you; who is he then that maketh me glad — That could give me joy; but the same who is made sorry by me? — That is, I cannot be comforted myself till his grief is removed. The apostle, knowing that the sincere part of the church would be made sorry by his punishing their disobedient brethren, wished, if possible, to avoid doing it. And, added to this, the recovery of offenders would give him more sensible joy than any thing else; considerations which, taken together, abundantly justify the language he here uses. And I wrote this same, touto auto, this very thing, to you — About reforming what is amiss, particularly to excommunicate the incestuous person, and to shun all contentions, sinful practices, and confusion in your meetings; lest when I came again to Corinth, as I proposed, I should have sorrow from them — Lest I should have occasion to censure and punish any, (to do which would be grievous to me,) of whom — In whose repentance; I ought to rejoice, having confidence in you all that my joy is the joy of you all — That in general you bear the same affection toward me, as I feel in my heart toward you, and are desirous of giving me cause of joy, rather than of sorrow. It seems either the apostle is speaking here of the sincere part of the Christian Church, or the word all must be taken in a qualified sense.

3. Wrote this same—This very series of rebukes and corrections, in my first epistle. He preferred to do it entire by letter, that the sorrow might be over and past when he came to make his visits; having confidence in them all, that the joy of the union of their apostle with a purified Church would be the joy of all.

Ver. 3.-4. To Paul’s resolve (2 Corinthians 2:1) 2 Corinthians 2:3a adds what he actually did to accomplish it.

This very thing: his First Epistle, which in thought now lies before him. Lest having come: he wrote instead of coming.

I should have sorrow: in contrast to “makes you glad” in 2 Corinthians 2:2.

I must needs etc.] To rejoice in his converts was to Paul an absolute necessity. Cp. 1 Thessalonians 3:8, “we live if you stand in the Lord.” Being confident etc.: a confidence which moved him to write instead of incurring the risk of a painful visit. To avoid what his confidence in his readers tells him would be sorrow to them as well as to himself, he wrote instead of coming.

All of you: even the erring ones, who in their heart of hearts loved Paul. Out of much affliction etc.: state of mind which moved him to write, given in support of the just mentioned aim of his letter. His sorrow and tears prove the purity of his motive.

Constraint: cognate with “holds fast” in 2 Corinthians 2:14. A great burden resting upon his heart, and holding him as if in bonds, forced him to write. There is nothing to suggest a reference here to anything except the First Epistle. For its tone is condemnatory almost throughout. Would that all Christian reproof had a similar motive!

Amid many tears: interesting mark of the intensity of the apostle’s feelings, and a close coincidence with Acts 20:19, 31. That you may be made sorrowful: an evitable and foreseen result of the letter, but not its aim. Love to the Corinthians moved him to write and guided his pen. And he wrote that his love might reveal itself to them. Specially towards you: as in 2 Corinthians 1:12. As he writes to, and thinks of, them, he feels how specially dear to him are his converts at Corinth.

With 2 Corinthians 2:1-4 agrees 1 Corinthians 16:5, which shows that while writing the letter Paul had already given up his purpose of coming direct to Corinth.

From 2 Corinthians 1:23-2:4, and from this whole epistle more than any other, we gain an insight into the inner life of Paul. Little did we think as we read his former letter and felt the severity of its indignant reproofs that it was prompted by deep sorrow and moistened with tears. While purposing to come direct to Corinth Paul received bad news about the state of the church. Perceiving that to come now would be a visit of sorrow, not to himself only but to them, he resolved to delay his visit. And, while thinking of punishment, he remembers that, apart from anything he can do, his converts at Corinth can and do take hold of Christ by faith, and thus maintain, in spite of many imperfections, their place in the family of God. His work is simply to increase their joy. Already he has come once to Corinth as a bearer of sorrow; and he does not wish to do so again. And for this he has a personal motive. To grieve them is to cast a shadow on the only earthly source of joy to himself. To avoid this he wrote to them, moved by an assurance that in writing he was seeking the joy both of himself and them. The burden of heart which moved him to write and the tears which fell as he wrote testify that he had no other motive, and that his letter was an outflow of his special love to his converts at Corinth.

V. 4. From much anguish I wrote to you, not so much that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you.

Verse 4. For out of much affliction, &c.] It is very likely that the apostle’s enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.

Verses 4, 5. For out of much affliction and anguish of heart — The word sunochv, here rendered anguish, “denotes the pain which a person feels, who is pressed on every side, without any possibility of disengaging himself, Luke 21:25. I wrote unto you with many tears — So it seems he frequently did: see Philippians 3:18. Not so much that ye should be grieved — I did not design, in writing, to cause you to grieve more than was necessary in order to your repentance and reformation; but that ye might know — By one of the most genuine tokens which it was possible for me to give, namely, by my faithful admonitions and reproofs, my abundant love toward you. But if any — Or if a certain person, have caused grief — To me and others; he hath not grieved me but in part — Who still rejoice over the greater part of you. That I may not overcharge you all — That I may not lay a load of accusation on you all indiscriminately, as having encouraged him in his crime, or having taken part with such an offender in afflicting me. In this and the following verses, the apostle gave a remarkable proof of that love which, in verse 4, he had expressed toward the Corinthians. 1st, Making a distinction between the guilty and the innocent; 2d, Forgiving the incestuous person, who, it appears, had repented of his crimes; verse 6; and, 3d, Ordering the church likewise to forgive him, and confirm their love to him, that he might not be swallowed up by excessive grief.

Ver. 4. Out of much affliction and anguish of heart I wrote to you with many tears. The heart always makes the best apology. When we see the honest man, and nature itself unfolded, we ask no more. The issue of those sentiments were pardon for the offender, healing for the church, and the restoration of love to the brethren. But oh, what calamities had resulted from a single case of irregular desire ending in shame!

4. Anguish of heart—Arising from the scandal of the Corinthian disorders and the necessity of stern discipline. Many tears—Even of tenderness for those he rebuked. That ye should be grieved—Was the unavoidable result, but not the object desired. But that ye might have the moral elevation and high Christian magnanimity to know that even my severity was but a form of love.

This whole section is expressed in Paul’s most terse and sententious style, indicating a penetrative quickness in his readers at understanding his closely-wrapped meaning. Not less remarkable is the deep tenderness and delicacy of feeling, and the high moral platform on which Paul assumes that both he and his Corinthian readers stand. The same tenderness suffuses his words in regard to the incestuous offender, whose image now individualizes itself to his view.

3. The case of the incestuous, now penitent, 5-11.

Ver. 3.-4. To Paul’s resolve (2 Corinthians 2:1) 2 Corinthians 2:3a adds what he actually did to accomplish it.

This very thing: his First Epistle, which in thought now lies before him. Lest having come: he wrote instead of coming.

I should have sorrow: in contrast to “makes you glad” in 2 Corinthians 2:2.

I must needs etc.] To rejoice in his converts was to Paul an absolute necessity. Cp. 1 Thessalonians 3:8, “we live if you stand in the Lord.” Being confident etc.: a confidence which moved him to write instead of incurring the risk of a painful visit. To avoid what his confidence in his readers tells him would be sorrow to them as well as to himself, he wrote instead of coming.

All of you: even the erring ones, who in their heart of hearts loved Paul. Out of much affliction etc.: state of mind which moved him to write, given in support of the just mentioned aim of his letter. His sorrow and tears prove the purity of his motive.

Constraint: cognate with “holds fast” in 2 Corinthians 2:14. A great burden resting upon his heart, and holding him as if in bonds, forced him to write. There is nothing to suggest a reference here to anything except the First Epistle. For its tone is condemnatory almost throughout. Would that all Christian reproof had a similar motive!

Amid many tears: interesting mark of the intensity of the apostle’s feelings, and a close coincidence with Acts 20:19, 31. That you may be made sorrowful: an evitable and foreseen result of the letter, but not its aim. Love to the Corinthians moved him to write and guided his pen. And he wrote that his love might reveal itself to them. Specially towards you: as in 2 Corinthians 1:12. As he writes to, and thinks of, them, he feels how specially dear to him are his converts at Corinth.

With 2 Corinthians 2:1-4 agrees 1 Corinthians 16:5, which shows that while writing the letter Paul had already given up his purpose of coming direct to Corinth.

From 2 Corinthians 1:23-2:4, and from this whole epistle more than any other, we gain an insight into the inner life of Paul. Little did we think as we read his former letter and felt the severity of its indignant reproofs that it was prompted by deep sorrow and moistened with tears. While purposing to come direct to Corinth Paul received bad news about the state of the church. Perceiving that to come now would be a visit of sorrow, not to himself only but to them, he resolved to delay his visit. And, while thinking of punishment, he remembers that, apart from anything he can do, his converts at Corinth can and do take hold of Christ by faith, and thus maintain, in spite of many imperfections, their place in the family of God. His work is simply to increase their joy. Already he has come once to Corinth as a bearer of sorrow; and he does not wish to do so again. And for this he has a personal motive. To grieve them is to cast a shadow on the only earthly source of joy to himself. To avoid this he wrote to them, moved by an assurance that in writing he was seeking the joy both of himself and them. The burden of heart which moved him to write and the tears which fell as he wrote testify that he had no other motive, and that his letter was an outflow of his special love to his converts at Corinth.

V. 5. He hath grieved me but in part-Who still rejoice over the greater part of you. Otherwise I might burden you all.

Verse 5. But, if any have caused grief] Here he seems to refer particularly to the cause of the incestuous person.

Grieved me, but in part] I cannot help thinking that the ek merouv and apo merouv, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, 2 Corinthians 1:14; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part,) it would be unreasonable that I should load you all, epibarw pantav umav, with the blame which attaches to that party alone.

Verses 4, 5. For out of much affliction and anguish of heart — The word sunochv, here rendered anguish, “denotes the pain which a person feels, who is pressed on every side, without any possibility of disengaging himself, Luke 21:25. I wrote unto you with many tears — So it seems he frequently did: see Philippians 3:18. Not so much that ye should be grieved — I did not design, in writing, to cause you to grieve more than was necessary in order to your repentance and reformation; but that ye might know — By one of the most genuine tokens which it was possible for me to give, namely, by my faithful admonitions and reproofs, my abundant love toward you. But if any — Or if a certain person, have caused grief — To me and others; he hath not grieved me but in part — Who still rejoice over the greater part of you. That I may not overcharge you all — That I may not lay a load of accusation on you all indiscriminately, as having encouraged him in his crime, or having taken part with such an offender in afflicting me. In this and the following verses, the apostle gave a remarkable proof of that love which, in verse 4, he had expressed toward the Corinthians. 1st, Making a distinction between the guilty and the innocent; 2d, Forgiving the incestuous person, who, it appears, had repented of his crimes; verse 6; and, 3d, Ordering the church likewise to forgive him, and confirm their love to him, that he might not be swallowed up by excessive grief.

5. But if any—Any one. A very delicate introduction of the offender, whose crime Paul now avoids even to name. He… all—The literal rendering is: He hath grieved, not me, but partially—that I may not press too heavily—you all. The only difficulty is in the apologetic phrase that… heavily. We understand that Paul therein declines the arrogance of claiming the whole offence as being committed against himself. The grieved feelings of others, namely, the Corinthian saints, are to be taken into view. The offender has wounded not me alone; and I say this to avoid the arrogance of seeming to regard myself solely.

II CORINTHIANS

SECTION 3. — HE REQUESTS THEM TO

RECEIVE BACK THE EXCOMMUNICATED

PERSON

CH. 2:5-11.

Moreover, if any one has caused sorrow, not to me has he caused sorrow, but (in part, that I may not press heavily) to all of you. Sufficient for the such man is this punishment, that inflicted by the more part: so that on the contrary for you rather to show favour and encourage, lest by his more abundant sorrow the such man be swallowed up. For which cause I exhort you to confirm towards him love. For to this end also I wrote, that I may know the proof of you, whether in reference to all things you are obedient. And to whom you show any favour I also do. For I also, the favour which I have shown, if I have shown any favour, it is because of you, in the presence of Christ, that we may not be over-reached by Satan: for of his thoughts we are not ignorant.

In saying (2 Corinthians 1:23) that he delayed his visit to Corinth in order to spare his readers, Paul doubtless thought chiefly of the immoral man whom in 1 Corinthians 5:3f he bids them hand over to Satan, and of their guilty toleration of his sin. For to this case refers the severest passage in the First Epistle. Cp. 2 Corinthians 7:12. About this man Paul has now something more to say.

Ver. 5. If any one: delicate allusion to the excommunicated man. Not to me. The bitterness of spirit resulting from the spiritual injury caused by this man’s sin fell not upon Paul but upon every member of the church. For all tolerated the offence (1 Corinthians 5:2) and were therefore damaged by it. It is true that it gave Paul holy grief: but this, as not implying the deeper bitterness of spiritual injury, he leaves out of sight. In part; i.e. not quite full of sadness. This modifies sorrow to all of you. These words Paul inserts that he may not, by what he says here, press heavily, i.e. upon the guilty man. The strong words of 1 Corinthians 5:1-5 might lead some to suppose that Paul looked upon the offence as a special sin against himself. He reminds them that the real injury was inflicted not upon himself but upon those who tolerated the crime. That he needs, in mercy to the guilty man, to modify these words, reveals how great was the injury inflicted by this one man upon the whole church.

V. 6. Sufficient for such an one-With what a remarkable tenderness does St. Paul treat this offender! He never once mentions his name. Nor does he here so much as mention his crime.

By many-Not only by the rulers of the church: the whole congregation acquiesced in the sentence.

Verse 6. Sufficient to such a man is this punishment] That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

6. Such a man—The such implies such penitence as to justify forgiveness, and the next verse shows that his sensibilities were liable to become extreme. Punishment—Paul avoids naming the penalty as well as the crime. It was, probably, suspension of fellowship by a vote of many, or, more accurately, of the majority.

Ver. 6. The such man; points to a definite man, and takes into account all that he has done and is.

By the more part; implies a dissenting minority.

This punishment, was doubtless in obedience to Paul’s command in 1 Corinthians 5:1-5. Apparently, some deliberate opponents of the apostle had refused to concur in, and execute, the sentence. But the rest had in some way punished the offender. What this punishment actually was, and how far it went towards that prescribed by the apostle, viz. surrender to Satan, we do not know. But it was followed by genuine and overwhelming sorrow in the guilty man: and, this being taken into account, it was considered by the apostle to be sufficient. Probably, by quick and full repentance the sinning one saved himself from the full mysterious penalty. So that etc.: result and measure of this sufficiency.

On the contrary: his total change calling for corresponding change in the action of the church.

Show-favour: by forgiving him. Same word in 2 Corinthians 2:10 three times, also Ephesians 4:32; Colossians 3:13; in the same sense of forgiveness, i.e. favor towards those who have injured us. More abundant sorrow: which he will have if you refuse to forgive and encourage him.

The such man: again substituted, in kindness, for the man’s name. Swallowed up: nothing left of him. Same word in 1 Peter 5:8; 1 Corinthians 15:54.

For which cause: because the punishment already inflicted is sufficient, and to avoid this more abundant sorrow.

I exhort] Laying aside his apostolic authority, he begs them to do it, that thus it may be their act as well as his.

To confirm: to declare formally and authoritatively that he is an object of their love: same word in Galatians 3:15, and (LXX.) Genesis 23:20.

Verse 7. Ye ought rather to forgive him] He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

7. Contrariwise—The reverse of penalty. Forgive—Literally, favour him, implying probable forgiveness. Overmuch sorrow—Leading to despair, perhaps to insanity or suicide. In all this is implied that the criminal viewed the judgment of the Church as the judgment of God, and preventive of his salvation.

Verse 8. That ye would confirm your love toward him.] You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, kurwsai, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

8. Beseech you—As yet the Church, though predisposed to lenity and love, had not acted for his restoration. Confirm—Put into authoritative form by official restoration.

Verse 9. For to this end also did I write] egraya, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

9. For—St. Paul now indicates that the entire object of his commands in the first epistle touching the incestuous one is accomplished. Besides the salvation and restoration, by wholesome severity and mercy, of the criminal’s soul, he also sought proof whether the Church would be obedient to its apostle. This was a most momentous test; for, otherwise, they also were criminal with the incestuous criminal. There were both a fallen man and a fallen Church.

Ver. 9. Motive for “confirming love.”

I also wrote: viz. the First Epistle, as in 2 Corinthians 2:3. The proof of you: as in 2 Corinthians 8:2; 9:13; 13:3; Romans 5:4.

Whether in reference to all things you are obedient: an element of character which Paul wished to test. Notice the apostolic authority here assumed. To evoke, for his own satisfaction, his readers’ loyalty to his authority, was one purpose of his former letter. To say this is a quiet assertion of authority; and therefore supports the exhortation of 2 Corinthians 2:8.

V. 10. To whom ye forgive-He makes no question of their complying with his direction.

Anything-So mildly does he speak even of that heinous sin, after it was repented of.

In the person of Christ-By the authority wherewith he has invested me.

Verse 10. To whom ye forgive any thing] Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense. In the person of Christ] As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favour; let us forgive him his offence against the Church, and restore him to its communion.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

10. To whom—A general, but assuming only the particular, case. I forgive also—Literally, also I. The full unity of the Church with the apostle being assured, he now affirms his full unity with the Church. Knowing their wisdom and rectitude, he ratifies their action in advance. In the person of Christ—Not in his presence, but as acting for his person. Christ doing it by me, his representative. So his order to excommunicate (1 Corinthians 5:4) was in the name of our Lord Jesus.

Ver. 10.-11. Paul supports his request still further by saying that if his readers in their favor forgive anything he seals their forgiveness with his own authority; thus expressing his confidence in their judgment. And this he confirms by saying that the pardon he has already granted was for their sakes, in the sight of Christ, and to save both himself and them from the greed of Satan.

Favour-I-have-shown: viz. in 2 Corinthians 2:7 towards the excommunicated man.

If I have etc.: modifies the foregoing words. Paul hesitates to say that he has forgiven. For this would imply an offence against himself; whereas he has said in 2 Corinthians 2:5 that the real injury was done not to himself but to those who tolerated the offender.

Because of you: moved by desire for your good.

In the presence of Christ: before whom, and to please whom, Paul acts and speaks. He forgives the excommunicated man and wishes to save him, lest Satan gain a victory, by robbing the church of a member and the apostle of a child in the Gospel. Thus that we may not etc. (cp. Ephesians 6:11f; 1 Peter 5:8) expounds because of you. And while expounding it Paul puts himself among his readers as one who will suffer loss if the man be not saved.

Of his thoughts: viz. his purpose to overreach the people of God. Paul’s knowledge that Satan was planning their injury, a knowledge shared by others, moved him to take steps to guard against such injury. Of these steps, pardon of the notorious offender was one.

REVIEW. Paul’s mention of the tears amid which he wrote his First Epistle prompts him to speak further about the saddest matter it contained. He reminds us that the injury which caused his tears was done, not to him, but to the whole church. The punishment inflicted, though all did not concur in it, is nevertheless sufficient; so that now it may give place to public and formal pardon and encouragement. Indeed, the erring man’s deep penitence calls for this. While begging mercy for him, Paul reminds us of his apostolic authority. He also expresses confidence in his readers’ judgment by saying that he is ready to endorse at any time their forgiveness by his own authority, and that the forgiveness he has just pronounced is for his readers’ good, to save them from the wiles of that enemy who, as all know, ever seeks to defraud the people of God.

Of the light shed by this section on the effect at Corinth of the First Epistle, further use will be made under 2 Corinthians 7:16.

V. 11. Lest Satan-To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also.

Get an advantage over us-For the loss of one soul is a common loss.

Verse 11. Lest Satan should get an advantage] If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.

Verses 6-11. Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls.

Ver. 11. Lest Satan should get an advantage of us. Lest he should expose to the world all your weaknesses, your conflicts, and your passions, with a thousand augmentations. Therefore heal the wound at once, and return to mutual love. When any member of a church falls into gross and scandalous sins, the weakness of the church becomes exposed. The prudence of the elders must therefore be exercised to save religion from contempt by expelling the offender, and equally so by seasonable endeavours to restore him again to the peace of his brethren, as soon as the fruits of repentance shall fairly appear. In cases where a succession of relapses do not follow, we should show the same compassion to others which God has shown to us.

11. Lest… us—Literally, Lest we should be overreached by Satan. He had, perhaps, been surrendered by excommunication to Satan, (see note on 1 Corinthians 5:5,) but in order to really save him from Satan. But if Satan really completely gained him, they would be overreached and cheated of their purpose of saving the sinner. Devices—How Satan gains and keeps apostates we have seen illustrated by too many instances. We are not quite sure that those who fall from grace will rise again.

4. St. Paul’s lingering at Troas and Macedonia to hear from them before he came, 12-17.

Many commentators consider verses 5-11 “a digression;” but if we consider the whole section (2 Corinthians 1:8-5:21) as a survey of St. Paul’s apostolic relations to the Corinthians, verses 5-11 is rather a parenthetic incident in the straight line of thought than a digression, and verse 12 may still be considered as joining on to verse 4.

Ver. 10.-11. Paul supports his request still further by saying that if his readers in their favor forgive anything he seals their forgiveness with his own authority; thus expressing his confidence in their judgment. And this he confirms by saying that the pardon he has already granted was for their sakes, in the sight of Christ, and to save both himself and them from the greed of Satan.

Favour-I-have-shown: viz. in 2 Corinthians 2:7 towards the excommunicated man.

If I have etc.: modifies the foregoing words. Paul hesitates to say that he has forgiven. For this would imply an offence against himself; whereas he has said in 2 Corinthians 2:5 that the real injury was done not to himself but to those who tolerated the offender.

Because of you: moved by desire for your good.

In the presence of Christ: before whom, and to please whom, Paul acts and speaks. He forgives the excommunicated man and wishes to save him, lest Satan gain a victory, by robbing the church of a member and the apostle of a child in the Gospel. Thus that we may not etc. (cp. Ephesians 6:11f; 1 Peter 5:8) expounds because of you. And while expounding it Paul puts himself among his readers as one who will suffer loss if the man be not saved.

Of his thoughts: viz. his purpose to overreach the people of God. Paul’s knowledge that Satan was planning their injury, a knowledge shared by others, moved him to take steps to guard against such injury. Of these steps, pardon of the notorious offender was one.

REVIEW. Paul’s mention of the tears amid which he wrote his First Epistle prompts him to speak further about the saddest matter it contained. He reminds us that the injury which caused his tears was done, not to him, but to the whole church. The punishment inflicted, though all did not concur in it, is nevertheless sufficient; so that now it may give place to public and formal pardon and encouragement. Indeed, the erring man’s deep penitence calls for this. While begging mercy for him, Paul reminds us of his apostolic authority. He also expresses confidence in his readers’ judgment by saying that he is ready to endorse at any time their forgiveness by his own authority, and that the forgiveness he has just pronounced is for his readers’ good, to save them from the wiles of that enemy who, as all know, ever seeks to defraud the people of God.

Of the light shed by this section on the effect at Corinth of the First Epistle, further use will be made under 2 Corinthians 7:16.

V. 12. Now when I came to Troas-It seems, in that passage from Asia to Macedonia, of which a short account is given, Acts 20:1,2. Even though a door was opened to me-That is, there was free liberty to speak, and many were willing to hear: yet,

Verse 12. When I came to Troas] After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;

Verses 12, 13. Furthermore — That ye may know my great concern for you; when I came to Troas — After the riot excited by Demetrius. He seems to refer to that passage from Asia to Macedonia, of which a short account is given Acts 20:1, 2. To preach Christ’s gospel — And found things there so situated; that a door was opened unto me — That is, there was free liberty to speak, and many were willing to hear: yet I had no rest in my spirit — From an earnest desire to know the state of your affairs, and how my letter had been received: because I found not Titus my brother — In his return; whom I had sent to you to bring me the information concerning you which I wished for. Therefore, taking my leave of them — Of the church at Troas. The expression here used, apotaxamenov autoiv, is literally, having given them commands. But because persons, who are about to leave their friends for some time, give their commands to them, the phrase is used for taking leave of, or bidding farewell to, one’s friends. I went from thence into Macedonia — Where being much nearer to Corinth, I might more easily be informed concerning you; and where I had the happiness soon of meeting him, and of receiving such an account of you as has given me much pleasure; and in consequence of which I write to you in this comfortable manner. Here the apostle interrupts the thread of his discourse, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he, by this means, derived to the Corinthians also; and this is a prelude to his apology against false apostles. He resumes the subject, however, chap. 7:2.

12. When I came to Troas—Literally, But having come to Troas, or, the Troad. The name may imply either the city or its territorial section; but of course Paul was at the city.

It was in the early summer of the year 57 that Paul left Ephesus for Troas, as the commencement of his second tour through Macedonia into Southern Greece. Probably Tychicus and Trophimus were with him. He may have gone by sea, as safer than the land route, with its “perils by robbers.” But a great thoroughfare passed from Ephesus via Smyrna and Pergamos to Troas. To preach Christ’s gospel—His purpose was to establish Christianity, and he seems to have passed the other great cities, because it was at the seaport of Troas he expected Titus to arrive from Corinth, across the AEgean. A door was opened—Access was clear for preaching Christ to the people, and founding a Church.

II CORINTHIANS

SECTION 4. — PRAISE FOR GOD’S MANIFEST

APPROVAL OF HIS LABORS. CH. 2:12-3:6.

Moreover, when I came to Troas for the Gospel of Christ, and a door was open to me in the Lord, I had no relief for my spirit, through my not having found Titus my brother: but I bade farewell to them and went forth into Macedonia. But to God be thanks who always leads us in triumph in Christ, and makes manifest through us in every place the odour of the knowledge of Him. Because a perfume of Christ we are to God, among those who are being saved and among those who are perishing to these, an odour from death for death; but to those, an odour from life for life.

And for these things who is sufficient? For we are not, as the many are, huckstering the word of God, but as from sincerity, but as from God, before God in Christ we speak.

Are we beginning again to commend ourselves? Or do we need, as some do, commendatory letters to you or from you? Our letter you are, written in our hearts, known and read by all men: being made manifest that you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not in stone tablets but in tablets which are fleshen hearts. A confidence of this kind we have through Christ in reference to God. Not that of ourselves we are sufficient to reckon anything, as from ourselves: but our sufficiency is from God. Who also has made us sufficient to be ministers of a New Covenant, not of Letter but of Spirit.

Ver. 12.-13. Further proof, after the necessary digression of 2 Corinthians 2:5-11 of Paul’s deep interest in his readers, shown in his movements after writing his First Epistle. This is followed by an assertion and proof and defence of the grandeur of his ministry, occupying 2 Corinthians 2:12-6:10. See under 2 Corinthians 6:10. Having come to Troas; agrees with Acts 20:1, which says that after the tumult Paul left Ephesus for Macedonia.

Troas: now Eski Stamboul or Old Constantinople, where there are considerable ruins: an important Roman colony on or near the site of ancient Troy, on the coast of Asia Minor and near the entrance of the Dardanelles. It was the chief landing place for those coming by sea from Macedonia to western Asia. Cp. Acts 16:8; 20:6. For the Gospel: Romans 1:1: i.e. to proclaim it. Door being open, or standing opened: as in 1 Corinthians 16:9. The opportunity afforded at Troas was in the Lord: i.e. in relation to the Master Christ. Notice an important coincidence with Acts 20:7ff, where, though we have no account of Paul’s previous preaching at Troas, (cp. Acts 16:8; 20:1), yet on his return after visiting Macedonia and Corinth we find Christians at Troas with whom he celebrates the Lord’s Supper. These were probably, in whole or part, a result of labors at the time referred to here. We must therefore suppose that after the tumult at Ephesus Paul went to Troas with a view to preach the Gospel there; and found an abundant opportunity of doing so.

To my spirit: as in 2 Corinthians 7:13; 1 Corinthians 16:18. Had no rest: cp. and contrast 2 Corinthians 7:5. Titus my brother; suggests the special relation of Titus to Paul as colleague in apostolic work. This trouble at not finding Titus suggests that he had been directed to rejoin Paul at Troas; and implies clearly that Paul expected him to bring news about the Corinthians. See note under 2 Corinthians 9:5. The expected meeting at Troas was prevented either by Paul’s earlier arrival owing to the tumult, or by some delay of Titus. Bid farewell; suggests reluctance to leave Troas.

To them: to the converts at Troas. All details about them are unknown to us.

Notice the vivid picture in 2 Corinthians 2:12, 13 of Paul’s deep anxiety about his readers’ spiritual welfare. He has come to the important city of Troas to proclaim there the good news about Christ; and finds a way open to do so. But he cannot preach. For his spirit is ill at ease, waiting eagerly for tidings about his beloved children at Corinth. Drawn by this intense desire he bids adieu to some at Troas who would gladly keep him, and once more crosses the blue Aegean to Europe. This anxiety suggests the greater importance, recognized by all true evangelists, of securing old converts than making new ones.

V. 13. I had no rest in my spirit-From an earnest desire to know how my letter had been received.

Because I did not find Titus-In his return from you.

So I went forth into Macedonia-Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, 2 Corinthians 7:2, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he by this means derives to the Corinthians also; and as a prelude to his apology against the false apostles.

Verse 13. I had no rest in my spirit] I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state.

But taking my leave of them] I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See 2 Corinthians 8:6, 7.

Verses 12, 13. Furthermore — That ye may know my great concern for you; when I came to Troas — After the riot excited by Demetrius. He seems to refer to that passage from Asia to Macedonia, of which a short account is given Acts 20:1, 2. To preach Christ’s gospel — And found things there so situated; that a door was opened unto me — That is, there was free liberty to speak, and many were willing to hear: yet I had no rest in my spirit — From an earnest desire to know the state of your affairs, and how my letter had been received: because I found not Titus my brother — In his return; whom I had sent to you to bring me the information concerning you which I wished for. Therefore, taking my leave of them — Of the church at Troas. The expression here used, apotaxamenov autoiv, is literally, having given them commands. But because persons, who are about to leave their friends for some time, give their commands to them, the phrase is used for taking leave of, or bidding farewell to, one’s friends. I went from thence into Macedonia — Where being much nearer to Corinth, I might more easily be informed concerning you; and where I had the happiness soon of meeting him, and of receiving such an account of you as has given me much pleasure; and in consequence of which I write to you in this comfortable manner. Here the apostle interrupts the thread of his discourse, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he, by this means, derived to the Corinthians also; and this is a prelude to his apology against false apostles. He resumes the subject, however, chap. 7:2.

Ver. 13. I had no rest in my spirit, because I found not Titus my brother. Fellow-labourers for twenty years, delighting in the work, willing to suffer, and ready to die for Christ, must be united in spirit beyond all that fleshly affinities can boast. He wanted the more to find Titus, that he might drink fresh streams of joy in hearing of the recent success of the gospel in all the provinces of ancient Greece.

13. No rest—Worn by the excitement of the riot at Ephesus, anxious for Titus and Corinth, Paul was for several weeks incapacitated for seizing the prize of evangelizing Troas. See on 1:8. Compare this visit with those narrated by Luke in Acts 16:8-11, and in Acts 20:5-12, with our notes. Into Macedonia—Hoping, doubtless, that as Titus might have come by the land route, he might meet his brother there. Titus, then, arrived in time, and his report was on the whole such that Paul returns to the Corinthians the following joyful paragraph.

II CORINTHIANS

SECTION 4. — PRAISE FOR GOD’S MANIFEST

APPROVAL OF HIS LABORS. CH. 2:12-3:6.

Moreover, when I came to Troas for the Gospel of Christ, and a door was open to me in the Lord, I had no relief for my spirit, through my not having found Titus my brother: but I bade farewell to them and went forth into Macedonia. But to God be thanks who always leads us in triumph in Christ, and makes manifest through us in every place the odour of the knowledge of Him. Because a perfume of Christ we are to God, among those who are being saved and among those who are perishing to these, an odour from death for death; but to those, an odour from life for life.

And for these things who is sufficient? For we are not, as the many are, huckstering the word of God, but as from sincerity, but as from God, before God in Christ we speak.

Are we beginning again to commend ourselves? Or do we need, as some do, commendatory letters to you or from you? Our letter you are, written in our hearts, known and read by all men: being made manifest that you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not in stone tablets but in tablets which are fleshen hearts. A confidence of this kind we have through Christ in reference to God. Not that of ourselves we are sufficient to reckon anything, as from ourselves: but our sufficiency is from God. Who also has made us sufficient to be ministers of a New Covenant, not of Letter but of Spirit.

Ver. 12.-13. Further proof, after the necessary digression of 2 Corinthians 2:5-11 of Paul’s deep interest in his readers, shown in his movements after writing his First Epistle. This is followed by an assertion and proof and defence of the grandeur of his ministry, occupying 2 Corinthians 2:12-6:10. See under 2 Corinthians 6:10. Having come to Troas; agrees with Acts 20:1, which says that after the tumult Paul left Ephesus for Macedonia.

Troas: now Eski Stamboul or Old Constantinople, where there are considerable ruins: an important Roman colony on or near the site of ancient Troy, on the coast of Asia Minor and near the entrance of the Dardanelles. It was the chief landing place for those coming by sea from Macedonia to western Asia. Cp. Acts 16:8; 20:6. For the Gospel: Romans 1:1: i.e. to proclaim it. Door being open, or standing opened: as in 1 Corinthians 16:9. The opportunity afforded at Troas was in the Lord: i.e. in relation to the Master Christ. Notice an important coincidence with Acts 20:7ff, where, though we have no account of Paul’s previous preaching at Troas, (cp. Acts 16:8; 20:1), yet on his return after visiting Macedonia and Corinth we find Christians at Troas with whom he celebrates the Lord’s Supper. These were probably, in whole or part, a result of labors at the time referred to here. We must therefore suppose that after the tumult at Ephesus Paul went to Troas with a view to preach the Gospel there; and found an abundant opportunity of doing so.

To my spirit: as in 2 Corinthians 7:13; 1 Corinthians 16:18. Had no rest: cp. and contrast 2 Corinthians 7:5. Titus my brother; suggests the special relation of Titus to Paul as colleague in apostolic work. This trouble at not finding Titus suggests that he had been directed to rejoin Paul at Troas; and implies clearly that Paul expected him to bring news about the Corinthians. See note under 2 Corinthians 9:5. The expected meeting at Troas was prevented either by Paul’s earlier arrival owing to the tumult, or by some delay of Titus. Bid farewell; suggests reluctance to leave Troas.

To them: to the converts at Troas. All details about them are unknown to us.

Notice the vivid picture in 2 Corinthians 2:12, 13 of Paul’s deep anxiety about his readers’ spiritual welfare. He has come to the important city of Troas to proclaim there the good news about Christ; and finds a way open to do so. But he cannot preach. For his spirit is ill at ease, waiting eagerly for tidings about his beloved children at Corinth. Drawn by this intense desire he bids adieu to some at Troas who would gladly keep him, and once more crosses the blue Aegean to Europe. This anxiety suggests the greater importance, recognized by all true evangelists, of securing old converts than making new ones.

V. 14. To triumph, implies not only victory, but an open manifestation of it. And as in triumphal processions, especially in the east, incense and perfumes were burned near the conqueror, the apostle beautifully alludes to this circumstance in the following verse: as likewise to the different effects which strong perfumes have upon different persons; some of whom they revive, while they throw others into the most violent disorders.

Verse 14. Now, thanks be unto God] His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory. A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honour conferred by them on a victorious general, by allowing him a magnificent procession through the city.

This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, &c. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honours a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, &c. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, &c. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe! The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain.

During this time all the temples were opened, and every altar smoked with offerings and incense.

The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighbouring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.

Verse 14. Now thanks be to God, who — In Macedonia, as elsewhere; causeth us to triumph — Makes our ministry successful against all opposition; in Christ — Namely, by the influence of his truth and grace. To triumph implies not only victory, but an open manifestation of it. And maketh manifest the savour — Rather odour; of his knowledge — Namely, the knowledge of God and Christ, and his gospel; in every place — Where he calls us to labour, or in the course of his providence casts our lot. “As in triumphal processions, especially in the East, fragrant odours and incense were burned near the conquerors, so he seems beautifully to allude to that circumstance in what he says of osmh, the odour of the gospel, in the following verses. And he seems further to allude to the different effects of strong perfumes to cheer some, and to throw others into violent disorders, according to the different dispositions they are in to receive them.” So Doddridge. Macknight gives rather a different interpretation of the passage, thus: “In triumphs, the streets through which the victorious generals passed were strewed with flowers, Ovid, Trist. 4. eleg. 2, line 29. The people, also, were in use to throw flowers into the triumphal car as it passed along. This, as all the other customs observed in triumphal processions, was derived from the Greeks, who in that manner honoured the conquerors in the games when they entered into their respective cities. Plutarch, (Emil., p. 272,) tells us, that in triumphal processions, the streets were qumiamatwn plhreiv, full of incense.”

Ver. 14. Thanks be to God, which always causeth us to triumph in Christ. Of the triumph of Sesostris, we have spoken on the nineteenth of Isaiah. His triumph was imitated by Roman conquerors. Sometimes on entering the city of Rome, the chariot of the hero was drawn by white horses; sometimes by lions, by tigers, or by deer. All the trophies of war followed, and all the splendour that art could devise. But their triumphs were after Bellona had blown the trumpet of carnage. Paul’s was after the joyful sound, the gospel of peace. They had left the countries behind bleeding, weeping, burning. Paul left the sunbeams of righteousness and joy on all the churches. They had left their enemies slumbering in the dust. Paul left the idols broken, like Dagon before the ark. Their victories were partial, and at the expense of much Roman blood. Paul’s triumphs were in every city, and the dead in trespasses and sins were quickened to a life of faith and love. Thanks be to God, who made bare his holy arm of salvation.

14. Causeth us to triumph—Rather, leadeth us in triumph; for God is the victor; and the apostle views himself in the double capacity of captive-led, and of the joyful priests burning the incense that made the air and the occasion agreeable to the nostrils of the spectators. Many commentators, as well as the Vulgate and our translators, have given to the Greek verb a causative sense—causeth us to triumph—triumphs us. St. Chrysostom, to whom Greek was vernacular, gives it that sense in a spirited passage. “Thanks be to God who triumphs us, that is, makes us illustrious in the eyes of all. Our persecutors are the trophies which we erect in every land.” On the nature of the Roman triumph, see Colossians 2:15.

Ver. 14a. In Macedonia Paul met Titus, (2 Corinthians 7:6f,) and received from him most gratifying news about the effect of his First Epistle. And we cannot doubt that this caused really the joy which finds utterance here. But instead of mentioning these tidings Paul begins a long digression (2 Corinthians 2:14-6:10) about the grandeur of his work. This suggests that the good news received in Macedonia revealed to Paul’s mind and heart the success and grandeur of his work as a whole, and thus called forth his thanks to God. Hence the word always, in emphatic prominence. The Greek word Thriambos, rendered here triumph, denoted originally a hymn sung in those festal processions to the honor of the god Dionysius which were so common in ancient Greece. But in this sense it is found, in all extant Greek literature, perhaps only once. It is, however, found some four times as an epithet of the god to whom the hymns were sung. It was also the usual Greek equivalent for the Latin word triumph, the technical term for the military processions in which illustrious conquerors, accompanied by their soldiers, captives, and booty, entered in state the city of Rome and marched to the Capitol. Cp. Polybius, bk. vi. 15. 8, iv. 66. 8 xvi. 23. 5; Plutarch, Pompey xlv. 14, subst. six times, verb three times; Josephus, Wars bk. vii. 5. 3, 4, 7. This use of the word suggests that it had been used not only for the hymn sung to Dionysius but for the procession in which it was sung. But of this use no example is extant. In later ages, when both pagan festivals and Roman triumphs had passed away, the word was used for any public procession. It is difficult to say to what extent details of a Roman triumph or of a pagan festival* (*See an interesting paper by G. G. Findlay in The Expositor, vol. x. p. 403.) were present to Paul’s mind when writing these words. But in any case the two kinds of triumph had enough in common to link with these words a definite idea. And the Roman triumph suggests a good meaning here. Paul thinks of his life of wandering and hardship, driven from Ephesus by a tumult and from Troas by anxiety about the Corinthians. But he remembers that, just as in Roman triumphs the long and sad train of captives and booty revealed the greatness of the victory and the victor, so his own long and weary wanderings over sea and land revealed the grandeur of God. Cp. Polybius, bk. xvi. 23. 5: “And, when he entered the city in triumphal procession, then even still more, being reminded of their former dangers by sight of those led along, their emotions were aroused both of thanks to the gods and of goodwill towards the cause of so great a change.” Perhaps Paul’s words were suggested in part by remembrance, ever present to him, of his former hostility to God. As a captive he is led along. And his absolute submission, shown in his apostolic work, reveals the completeness of the victory of Him against whom Paul once fought. That his march in the train of his conqueror was with a song of praise to the conqueror, is explained in the words which follow.

In Christ: as the cause, the aim, the director, and the encompassing element, of all his journeys.

Verse 14b. Explains “leads in triumph,” and accounts for Paul’s “thanks to God.”

Odour: John 12:3; Ephesians 5:2; Philippians 4:18: any kind of scent.

Manifest: set conspicuously before men. See under Romans 1:19. Knowledge of Him: of Christ, as proved by “perfume of Christ” in 2 Corinthians 2:15. This knowledge of Christ is an odour which, by leading Paul along in triumph, God manifests, i.e. presents to men’s minds. We may conceive the triumphal procession accompanied by incense-bearers, and revealing its approach by the perfume scattered around. So Paul’s presence, wherever he went, made Christ known, as it were silently and invisibly but pervasively, to those among whom he moved. And that he was a means through which God made Christ known to men to be their eternal life, filled his lips, even amid weariness and anxiety, with “thanks to God.” The two parts of this verse present two aspects of Paul’s life. He was both well known and unknown. Before the eyes of men the once proud Pharisee walked, a conspicuous token of the victory and majesty of God; meanwhile imparting unobtrusively to those ready to receive it, the life-giving knowledge of Christ.

V. 15. For we-The preachers of the gospel.

Are to God a sweet odour of Christ-God is well-pleased with this perfume diffused by us, both in them that believe and are saved, treated of, 2 Corinthians 3:1; 2 Corinthians 4:2; and in them that obstinately disbelieve and, consequently, perish, treated of, 2 Corinthians 4:3-6.

Verse 15. For we are unto God a sweet savour of Christ] The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God-we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.

Verses 15, 16. For we — The preachers of the gospel, the apostles especially; are unto God a sweet odour of Christ — He is well pleased with this perfume diffused by us, with this incense of his name and gospel, which we spread abroad both in them that believe, love, and obey, and are therefore saved, and in them that obstinately disbelieve, and disobey, and consequently perish. To the one — Those that believe not; we are the odour of death unto death — The fragrancy, so rich in itself, instead of reviving, destroys them, and is efficacious to bring on death in its most dreadful forms. The gospel, which we preach to them, finds them dead in sin; that is, 1st, under guilt, and a sentence of condemnation to the second death; and, 2d, in a state of alienation from the life of God, and carnally minded, which is death, Ephesians 4:18; Romans 8:6. It offers them acquittance from condemnation, and the Holy Spirit to unite them to God, and render them spiritually minded, which is life and peace. But it being disbelieved and rejected by them, they become more guilty, and condemned to greater punishment, and further removed from all union with, and conformity to, God. The expression, therefore, of death unto death, is perfectly just in this point of view; and is still more so if interpreted of the progress of such from spiritual death on earth to eternal death in hell. And to the other, we are the odour of life unto life — The gospel revives them; acquits them from condemnation; justifies them; and thereby entitles them to eternal life, Titus 3:7. It also opens an intercourse between God and their souls, communicates to them the life of grace, with a continual increase thereof, John 10:10, and then brings them to the life of glory. This seems an easy exposition of the passage. But Macknight thinks that the apostle alludes here, not to the powerful effects of strong perfumes on different persons, but to another circumstance, namely, that, in the triumphs of the ancients, “the captives of greatest note followed the triumphal chariot in chains, and that some of them had their lives granted to them; but others were put to death immediately after the procession ended. Wherefore to such, the smell of the flowers and of the incense, with which the procession was accompanied, was osmh qanatou eiv qanaton, a deadly smelling, ending in their death. But to those captives who had their lives granted to them, this was osmh zwhv eiv zwhn, a smell of life; a vivifying, refreshing smell, which ended in life to them. In allusion,” he adds, “to the method of a triumph, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gospel, and followed by all the idolatrous nations as his captives. Among these, the preachers of the gospel diffused the smell of the knowledge of Christ, which, to those who believed on him, was a vivifying smell ending in life to them. But to the unbelievers the smell of the knowledge of Christ was a smell of death, ending in death if they continued in unbelief.” And who is sufficient for these things — So great and weighty as they are? Who is fit to bear such an important charge? Who should undertake it without trembling? Certainly, as the apostle’s question implies, the eternal destruction of those who perish may be sometimes ascribed, in some measure, to the ignorance, unfaithfulness, or negligence of the minister appointed to preach the gospel to them, and watch over their souls; in which case, their blood will be required at his hands. As for instance, 1st, If he does not know the truth, as it is in Jesus himself. 2d, Does not make it fully known to others. 3d, Does not do this with seriousness and deep concern. 4th, Is not diligent in this work, in season and out of season; constant and persevering. 5th, If he does not water the seed sown with his prayers, and watch over the souls committed to his care, as one that must give an account. Who is sufficient? 1st, Not those who do not know God and his gospel themselves, and therefore cannot make them known to others. 2d, Not those who have not God’s honour at heart, and know not the worth of souls and the importance of saving them. 3d, Not those, of whatever denomination they may be, who are pursuing worldly gain, honour, pleasure, or ease. The hireling careth not for the sheep. 4th, Not the careless, negligent, slothful, self-indulgent watchmen. 5th, Not they to whom God has not given just and clear views of the great doctrines of the gospel, and of God’s will and man’s duty, nor has opened to them a door of utterance. 6th, Not those who think themselves sufficient, and engage in this great work depending on their natural abilities, or on the mere aids of human learning. For none are sufficient of themselves, or without the powerful influence of God’s Spirit.

15. We—Apostles and preachers. Unto God—In God’s view and purpose. Sweet savour—Odour. Garlands were flung and spices were burned in the streets through which a triumphal procession passed. In this energetic language Paul makes the preachers themselves the very odour they diffuse. Of Christ—As if Christ were a garland of flowers, and the gospel were the fragrance from it emitted. Are saved—Are in the process of being saved.

Ver. 15.-16. A fact which explains and justifies the assertion of 2 Corinthians 2:14b.

Perfume of Christ: something revealing, as perfumes do, the nature of that from which it proceeds; and therefore practically the same as “odour of the knowledge of Him,” but adding to it the idea of pleasantness to God. Similarly, the self-sacrifice of Christ (Ephesians 5:2) and the money given by the Philippians to Paul (Philippians 4:18) were “an odour of perfume.” Same words in Leviticus 1:9, 13, 17, etc. Wherever Paul went he presented unobtrusively to men around the knowledge of Christ, and thus pleased God. He was, therefore, himself a perfume of Christ to God. For through his life and work shone the glory of Christ. And this, both when surrounded by those who accept Christ and are thus in the way of salvation and by those who reject Him and are thus perishing. See under 1 Corinthians 1:18. For in each case his word is acceptable to God, as accomplishing a divine purpose. In 2 Corinthians 2:16 Paul lingers on these contrasted cases, and explains more fully the meaning of his solemn words.

Odour: more appropriate to the word death than is “perfume.” From death for death: (cp. Romans 1:17:) a scent proceeding from, and thus revealing the presence of, death; and, like malaria from a putrefying corpse, causing death. Paul’s labors among some men revealed the eternal death which day by day cast an ever deepening shadow upon them; and, by arousing in them increased opposition to God, promoted the spiritual mortification which had already begun. But even among such he was nevertheless a revelation of Christ, acceptable to God, i.e. “a perfume of Christ to God.” For it pleases God, the righteous Judge, that the foundation Stone crushes to death (Luke 20:18) those who refuse to build upon it. Among those who believed, Paul’s labors both gave proof of the eternal life they already possessed, and strengthened it. Thus, through the apostle and his colleagues, driven rudely from place to place, revealing and causing among different men different moral states and different results, God was spreading, unobtrusively yet pervasively, the knowledge of Christ. And for this honor Paul cannot forbear to give exultant “thanks to God.”

V. 16. And who is sufficient for these things-No man living, but by the power of God's Spirit.

Verse 16. To the one we are the savour of death unto death] There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: “As the bee brings home honey to its owner, but stings others; so it is with the words of the law;” larcyl חיים µs: sam chaiyim leyisrael, “They are a savour of lives to the Israelites:” העולם twmwal twmh µsw vesam hammaveth leomoth haolam, “And a savour of death to the people of this world.” The learned reader may see much more to this effect in Schoettgen. The apostle’s meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface.

That the saved, swzomenoi, and they that perish, apollumenoi, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the BOOK of GOD, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles.

Such sentiments may become JEWS but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavouring to prove that he has excluded the major part even of their own world-the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God.

Who is sufficient for these things?] Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle’s meaning is evident from the following verse.

Verses 15, 16. For we — The preachers of the gospel, the apostles especially; are unto God a sweet odour of Christ — He is well pleased with this perfume diffused by us, with this incense of his name and gospel, which we spread abroad both in them that believe, love, and obey, and are therefore saved, and in them that obstinately disbelieve, and disobey, and consequently perish. To the one — Those that believe not; we are the odour of death unto death — The fragrancy, so rich in itself, instead of reviving, destroys them, and is efficacious to bring on death in its most dreadful forms. The gospel, which we preach to them, finds them dead in sin; that is, 1st, under guilt, and a sentence of condemnation to the second death; and, 2d, in a state of alienation from the life of God, and carnally minded, which is death, Ephesians 4:18; Romans 8:6. It offers them acquittance from condemnation, and the Holy Spirit to unite them to God, and render them spiritually minded, which is life and peace. But it being disbelieved and rejected by them, they become more guilty, and condemned to greater punishment, and further removed from all union with, and conformity to, God. The expression, therefore, of death unto death, is perfectly just in this point of view; and is still more so if interpreted of the progress of such from spiritual death on earth to eternal death in hell. And to the other, we are the odour of life unto life — The gospel revives them; acquits them from condemnation; justifies them; and thereby entitles them to eternal life, Titus 3:7. It also opens an intercourse between God and their souls, communicates to them the life of grace, with a continual increase thereof, John 10:10, and then brings them to the life of glory. This seems an easy exposition of the passage. But Macknight thinks that the apostle alludes here, not to the powerful effects of strong perfumes on different persons, but to another circumstance, namely, that, in the triumphs of the ancients, “the captives of greatest note followed the triumphal chariot in chains, and that some of them had their lives granted to them; but others were put to death immediately after the procession ended. Wherefore to such, the smell of the flowers and of the incense, with which the procession was accompanied, was osmh qanatou eiv qanaton, a deadly smelling, ending in their death. But to those captives who had their lives granted to them, this was osmh zwhv eiv zwhn, a smell of life; a vivifying, refreshing smell, which ended in life to them. In allusion,” he adds, “to the method of a triumph, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gospel, and followed by all the idolatrous nations as his captives. Among these, the preachers of the gospel diffused the smell of the knowledge of Christ, which, to those who believed on him, was a vivifying smell ending in life to them. But to the unbelievers the smell of the knowledge of Christ was a smell of death, ending in death if they continued in unbelief.” And who is sufficient for these things — So great and weighty as they are? Who is fit to bear such an important charge? Who should undertake it without trembling? Certainly, as the apostle’s question implies, the eternal destruction of those who perish may be sometimes ascribed, in some measure, to the ignorance, unfaithfulness, or negligence of the minister appointed to preach the gospel to them, and watch over their souls; in which case, their blood will be required at his hands. As for instance, 1st, If he does not know the truth, as it is in Jesus himself. 2d, Does not make it fully known to others. 3d, Does not do this with seriousness and deep concern. 4th, Is not diligent in this work, in season and out of season; constant and persevering. 5th, If he does not water the seed sown with his prayers, and watch over the souls committed to his care, as one that must give an account. Who is sufficient? 1st, Not those who do not know God and his gospel themselves, and therefore cannot make them known to others. 2d, Not those who have not God’s honour at heart, and know not the worth of souls and the importance of saving them. 3d, Not those, of whatever denomination they may be, who are pursuing worldly gain, honour, pleasure, or ease. The hireling careth not for the sheep. 4th, Not the careless, negligent, slothful, self-indulgent watchmen. 5th, Not they to whom God has not given just and clear views of the great doctrines of the gospel, and of God’s will and man’s duty, nor has opened to them a door of utterance. 6th, Not those who think themselves sufficient, and engage in this great work depending on their natural abilities, or on the mere aids of human learning. For none are sufficient of themselves, or without the powerful influence of God’s Spirit.

16. Savour of death unto death—An odour savouring of, and tending unto, and resulting in, death. Unpardoned prisoners, who were to be executed on the arrival of the victor at the Capitol, were often in the procession. To them the odour was redolent of death and pointed unto death. Others were to be spared; and to them the incense was fragrant of life and prophetic unto life. The impenitent hearers of the gospel represent the condemned captives. Sufficient… things—Literally, and for these things who is adequate? These things refer to the preaching of the gospel, with its fearful alternatives of life and death eternal. The apostle began the paragraph at verse 14; as a pean, but it ends in a wail. He would that all might be rescued unto life, but what sufficiency has man for such a result?

Ver. 15.-16. A fact which explains and justifies the assertion of 2 Corinthians 2:14b.

Perfume of Christ: something revealing, as perfumes do, the nature of that from which it proceeds; and therefore practically the same as “odour of the knowledge of Him,” but adding to it the idea of pleasantness to God. Similarly, the self-sacrifice of Christ (Ephesians 5:2) and the money given by the Philippians to Paul (Philippians 4:18) were “an odour of perfume.” Same words in Leviticus 1:9, 13, 17, etc. Wherever Paul went he presented unobtrusively to men around the knowledge of Christ, and thus pleased God. He was, therefore, himself a perfume of Christ to God. For through his life and work shone the glory of Christ. And this, both when surrounded by those who accept Christ and are thus in the way of salvation and by those who reject Him and are thus perishing. See under 1 Corinthians 1:18. For in each case his word is acceptable to God, as accomplishing a divine purpose. In 2 Corinthians 2:16 Paul lingers on these contrasted cases, and explains more fully the meaning of his solemn words.

Odour: more appropriate to the word death than is “perfume.” From death for death: (cp. Romans 1:17:) a scent proceeding from, and thus revealing the presence of, death; and, like malaria from a putrefying corpse, causing death. Paul’s labors among some men revealed the eternal death which day by day cast an ever deepening shadow upon them; and, by arousing in them increased opposition to God, promoted the spiritual mortification which had already begun. But even among such he was nevertheless a revelation of Christ, acceptable to God, i.e. “a perfume of Christ to God.” For it pleases God, the righteous Judge, that the foundation Stone crushes to death (Luke 20:18) those who refuse to build upon it. Among those who believed, Paul’s labors both gave proof of the eternal life they already possessed, and strengthened it. Thus, through the apostle and his colleagues, driven rudely from place to place, revealing and causing among different men different moral states and different results, God was spreading, unobtrusively yet pervasively, the knowledge of Christ. And for this honor Paul cannot forbear to give exultant “thanks to God.”

V. 17. For we are not as many, who adulterate the word of God-Like those vintners (so the Greek word implies) who mix their wines with baser liquors.

But as of sincerity-Without any mixture.

But as from God-This rises higher still; transmitting his pure word, not our own.

In the sight of God-Whom we regard as always present, and noting every word of our tongue.

Speak we-The tongue is ours, but the power is God's.

In Christ-Words which he gives, approves, and blesses.

Verse 17. For we are not as many, which corrupt the word of God] God has made US sufficient for these things by giving us his own pure doctrine, the ministry of reconciliation, which we conscientiously preserve and preach; and we act, not like many among you, who, having received that doctrine, corrupt it; mingling with it their own inventions, and explaining away its force and influence, so as to accommodate it to men of carnal minds.

The word kaphleuontev, from kaphlov, a tavernkeeper, signifies acting like an unprincipled vintner; for this class of men have ever been notorious for adulterating their wines, mixing them with liquors of no worth, that thereby they might increase their quantity; and thus the mixture was sold for the same price as the pure wine. Isaiah 1:22, Thy wine is mixed with water, the Septuagint thus translate: oi kaphloi sou misgousi ton oinon udati. “Thy vintners mix thy wine with water;” that is, thy false prophets and corrupt priests adulterate the word of God, and render it of none effect, by their explanations and traditions.

The word has been used, both among the Greeks and Latins, to signify a prostitution of what was right and just, for the sake of gain. So Herodian, lib. vi. cap. 11; eiphnhn crusiou kaphleuontev, “Making peace for money.” So cauponari bellum is, “To make war for money.” In short, the word is used to signify any artifice employed to get gain by making a thing look more or better than it is; or mingling that which is excellent with what is not so to promote the gain of the adulterater.

It is used by Aristophanes, Plut. Act. iv., scene 5, ver. 1064, to express an old woman who was patched and painted to hide her deformity. Ou dhtJ, epei men nun kaphlikwv ecei.

Ei dJ ekpluneitai touto to fimuqion,

Oyei katadhla tou proswpou ge ta rakh.

Not at all; the old woman is painted:

If the paint were washed off, then you

Would plainly see her wrinkled face.

Where see the note of the Scholiast, who observes that the term is applied to those who deal in clothes, patching, mending, &c., as well as to those who mix bad wine with good. kaphlikwv ecei. panourgikwv. epei oi kaphloi criein kai anapoiein ta imatia eiwqasi, kai ton oinon de nwquleuousi, summignuntev autw sapron. Vid. Kusteri Aristoph., page 45.

But as of sincerity] ex eilikrineiav. See Clarke’s note on “2 Corinthians 1:12”. We receive the doctrine pure from God; we keep it pure, and deliver it in its purity to mankind. For we speak in Christ-in the things of his Gospel, as being in the sight of God-our whole souls and all their motives being known to him. As the unprincipled vintner knows that he adulterates the wine, his conscience testifying this; so we know that we deliver the sincere truth of God, our conscience witnessing that we deliver it to you, as we receive it, by the inspiration of the Spirit of truth.

1. THAT St. Paul was a man of a very tender and loving spirit is evident from all his epistles; but especially from this, and particularly from the chapter before us. It was not an easy thing with him to give a reproof; and nothing but a sense of his duty to God and his Church could have led him to use his apostolical power, to inflict spiritual punishment on transgressors. He felt like a loving and tender father, who, being obliged to correct his froward and disobedient child, feels in his own heart the pain of a hundred blows for that occasioned by one laid on the body of his son. There are some ministers who think nothing of cutting off members from the Church of Christ; they seem to do it, if not cheerfully, yet with indifference and unconcern! How can this be? Nothing but absolute duty to God should induce any man to separate any person from the visible Church; and then it must be on the conviction that the case is totally hopeless. And who, even in those circumstances, that knows the worth of a soul, can do it without torture of heart?

2. We must not only love the doctrines, but also the morality of the Gospel. He who loves this will not corrupt it; but, as Quesnel says truly, in order to love the truth a man must practise it; as in order to practise it he must love it. That a minister, says he, may preach the word of God in such a manner as is worthy of him, he must, with St. Paul, be always mindful of these three things: 1. That he be sent by God, and that he speak directly from him, and as his ambassador. 2. That he speak as in his presence, and under his immediate inspection. 3. That he consider himself as being in the place of Christ, and endeavour to minister to the souls of men, as he has reason to believe Christ would do, were he in the place; and as he knows Christ did, when he sojourned among men. The minister of the Gospel is Christ’s ambassador; and he prays men in Christ’s stead to be reconciled to God. See 2 Corinthians 5:20. The people should consider the nature of this embassage, and receive it as coming immediately from God, that it may accomplish the end for which he has sent it.

II CORINTHIANS

Verse 17. For we are not as many who corrupt — Greek, kaphleuontev, adulterate, the word of God — Like those vintners who mix their wines with baser liquors. Thus Isaiah says, Isaiah 1:22, (as his words are rendered by the LXX.,) Kaphloi sou misgousi ton oinon udati, thy vintners mix their wine with water. By this metaphor the best Greek writers represented the arts of sophists, who, to make gain of their lectures, mixed their doctrine with falsehoods, to render it acceptable to their disciples. The apostle uses this metaphor to show that he and his fellow-labourers did not, like the false teachers referred to 2 Corinthians 11:22, 23, corrupt the pure truth of the gospel by falsehoods, for the purpose of pleasing the vitiated taste of their hearers; but preached it in sincerity, without mixture of error, as the expression signifies: as of God — Transmitting his pure word, and not their own word; in the sight of God — As in his presence; remembering that his eye was upon them, and that he marked every word of their tongue; speaking in Christ — Words which he gave, approved, and blessed.

17. For—Reason for this agonized exclamation. Many—Literally, the many; the multitudes. The word often signifies the entire whole, but more often the commonalty in distinction from the choice few or one. Which corrupt—Literally, which huckster. The verb is derived from a noun signifying a huckster, or pedler of small wares, wines, or provisions. And they were reputed as guilty of adulterating, tricking, and cheating for gain. And so the pagan satirist, Lucian, says: “The philosophers retail their teachings, like hucksters, the great body of them mixing, cheating, and dealing false measures.” Paul refers to the errorists who were trying to make gain by adulterating the word of God—such as the Judaists, who substituted circumcision for Christ; the Libertines, who defended incest; the Gnostics, who denied the literal resurrection of the body. Of—Out from sincerity, as from a pure fountain. Of—Out from God, as the primal source of our utterance—by his inspiration. In the sight of God—With, therefore, a dread sense of the necessity of pureness and rectitude. In Christ—In his power, gospel, and very being. This solemn and cumulative assertion of sincerity, inspiration, and identification with Christ is in powerful issue with his Judaic opposers, who, while claiming to be Christine, truly depreciated Christ. But how does all this furnish reason for the wail as indicated by the above for. It furnishes reason why it was he that uttered it. He felt the solemn responsibilities implied in verses 15, 16; the hucksters did not.

Ver. 17. A question suggested by the solemnity of the position just described, before Paul passes to God’s commendation of his work by the conversion of the Corinthians; and a reason for this question, viz. that Paul is very far from looking upon the Gospel as mere merchandise for self-enrichment.

Huckster: one who bought from the merchants and sold by retail. Same word in Sirach 26:29; Isaiah 1:22 “thy hucksters mix the wine with water.” Cp. Plato, Protagoras p. 313d: “They who carry about education from city to city and sell and huckster it.” Not thus did Paul with the Gospel, making gain of it.

As the many are: a terrible charge. It does not necessarily mean the greater part of Christian teachers; but implies a large and definite number present to Paul’s thought. Sincerity was the human source or motive of his words, as it was (2 Corinthians 1:12) the element of his whole behavior. The original source was from God.

As from (cp. John 1:14)… as from: his words correspond with their human and divine source.

Before God etc.: completes the inward picture of Paul’s preaching; his words spring not from selfish, but from genuine purposes, and from God; and are such words as men speak when sincere and when moved by God. They are spoken in the presence of God and in union with Christ as their encompassing element. Cp. 2 Corinthians 12:19.