Text -- 2 Corinthians 1:23--2:13 (NET)

Why Paul Postponed His Visit

1:23 Now I appeal to God as my witness, that to spare you I did not come again to Corinth. 1:24 I do not mean that we rule over your faith, but we are workers with you for your joy, because by faith you stand firm. 2:1 So I made up my own mind not to pay you another painful visit. 2:2 For if I make you sad, who would be left to make me glad but the one I caused to be sad? 2:3 And I wrote this very thing to you, so that when I came I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. 2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead you should rather forgive and comfort him. This will keep him from being overwhelmed by excessive grief to the point of despair. 2:8 Therefore I urge you to reaffirm your love for him. 2:9 For this reason also I wrote you: to test you to see if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him– for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas to proclaim the gospel of Christ, even though the Lord had opened a door of opportunity for me, 2:13 I had no relief in my spirit, because I did not find my brother Titus there. So I said good-bye to them and set out for Macedonia.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 1:23

But I call God for a witness upon my soul ( Egō de martura ton theon epikaloumai epi tēn emēn psuchēn ).

Solemn attestation, "calling heaven to witness is frequent in literature from Homer onwards"(Plummer). Thus God is described above (cf. 1Th 2:5, 1Th 2:10; Rom 1:9; Gal 1:20; Phi 1:8).

Robertson: 2Co 1:23

To spare you ( pheidomenos humōn ).

Present middle participle (causal rather than final) of pheidomai , old verb, to hold back, to spare. Ablative case humōn .

Robertson: 2Co 1:24

We have lordship over ( kurieuomen ).

Old verb from kurios , to be lord of or over. See Luk 22:25.

Robertson: 2Co 1:24

Helpers of your joy ( sunergoi tēs charas humōn ).

Corinthians-workers (1Co 3:8) in your joy. A delicate correction to present misapprehension (epanorthōsis ).

Robertson: 2Co 2:1

That I would not come again to you with sorrow ( to mē palin en lupēi pros humas elthein ).

Articular second aorist active infinitive with negative mē in apposition with touto (this) preceding. What does Paul mean by "again"(palin )? Had he paid another visit besides that described in Acts 18 which was in sorrow (en lupēi )? Or does he mean that having had one joyful visit (that in Acts 18) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. So in 2Co 12:14 "The third time I am ready to come"may refer to the proposed second visit (2Co 1:15.) and the present plan (a third). And so as to 2Co 13:1. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in 2Co 1:15. when he is apologizing for not having made the proposed visit ("a second benefit").

Robertson: 2Co 2:2

Who then? ( kai tiṡ ).

For this use of kai see note on Mar 10:26; Joh 9:36. The kai accepts the condition (first class ei̇̇lupō ) and shows the paradox that follows. Lupeō is old word from lupē (sorrow) in causative sense, to make sorry.

Robertson: 2Co 2:2

Maketh glad ( euphrainōn ).

Present active participle of old word from eu , well, and phrēn , mind, to make joyful, causative idea like lupeō .

Robertson: 2Co 2:3

I wrote this very thing ( egrapsa touto auto ).

Is this (and egrapsa in 2Co 2:4, 2Co 2:9, 2Co 2:12) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in 2Co 8:18; 2Co 9:3 (Robertson, Grammar , p. 854f.). If not epistolary aorist as seems improbable from the context and from 2Co 7:8-12, to what Epistle does he refer? To 1Co 5:1-13 or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in 2Co 2:3, 2Co 2:4; 2Co 7:8-12 can hardly apply to I Corinthians.

Robertson: 2Co 2:3

Should have sorrow ( lupēn schō ).

Second aorist (ingressive) active subjunctive of echō , should get sorrow, after hina mē negative final particles.

Robertson: 2Co 2:3

From them of whom ( aph' hōn ).

Antecedent omitted, apo toutōn aph' hōn (from those from whom).

Robertson: 2Co 2:3

I ought ( edei me ).

Imperfect for unrealized present obligation as often and like English.

Robertson: 2Co 2:3

Having confidence ( pepoithōs ).

Second perfect active participle of peithō (2Co 1:9).

Robertson: 2Co 2:4

Anguish ( sunochēs ).

Ablative case after ek (out of). Old word from sunechō , to hold together. So contraction of heart (Cicero, contractio animi ), a spiritual angina pectoris . In N.T. only here and Luk 21:25.

Robertson: 2Co 2:4

With many tears ( dia pollōn dakruōn ).

He dictated that letter "through tears"(accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (klaiōn ) over the enemies of the Cross of Christ (Phi 3:18). He twice mentions his tears in his speech at Miletus (Act 20:19-31).

Robertson: 2Co 2:4

But that ye might know the love ( alla tēn agapēn hina gnōte ).

Proleptic position of agapēn and ingressive second aorist active subjunctive gnōte , come to know.

Robertson: 2Co 2:5

If any ( ei tis ).

Scholars disagree whether Paul refers to 1Co 5:1, where he also employs tis , toioutos , and Satanās as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name.

Robertson: 2Co 2:5

But in part ( alla apo merous ).

"But to some extent to you all."The whole Corinthian Church has been injured in part by this man’ s wrongdoing. There is a parenthesis ( that I press not too heavily , hina mē epibarō ) that interrupts the flow of ideas. Epibareō , to put a burden on (epi , baros ), is a late word, only in Paul in N.T. (here and 1Th 2:9; 2Th 3:8). He does not wish to give pain by too severe language.

Robertson: 2Co 2:6

Punishment ( epitimia ).

Late word for old Greek to epitimion (so papyri), from epitimaō , to show honour to, to award, to adjudge penalty. Only here in N.T.

Robertson: 2Co 2:6

By the many ( hupo tōn pleionōn ).

By the more, the majority. If Paul refers to the case in 1Co 5:1-13, they had taken his advice and expelled the offender.

Robertson: 2Co 2:7

So that on the contrary ( hōste tounantion ).

The natural result expressed by hōste and the infinitive. Tounantion is by crasis for to enantion and accusative of general reference.

Robertson: 2Co 2:7

Rather ( mallon ).

Absent in some MSS.

Robertson: 2Co 2:7

Lest by any means ( mē pōs ).

Negative purpose.

Robertson: 2Co 2:7

Swallowed up ( katapothēi ).

First aorist passive subjunctive of katapinō , to drink down (1Co 15:54).

Robertson: 2Co 2:7

With his overmuch sorrow ( tēi perissoterāi lupēi ).

Instrumental case, "by the more abundant sorrow"(comparative of adjective perissos ).

Robertson: 2Co 2:8

To confirm ( kurōsai ).

First aorist active infinitive of old verb kuroō , to make valid, to ratify, from kuros (head, authority). In N.T. only here and Gal 3:15.

Robertson: 2Co 2:9

That I might know the proof of you ( hina gnō tēn dokimēn humōn ).

Ingressive second aorist active subjunctive, come to know. Dokimē is proof by testing. Late word from dokimos and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2Co 2:9; 2Co 8:2; 2Co 9:13; 2Co 13:3; Rom 5:4; Phi 2:22).

Robertson: 2Co 2:9

Obedient ( hupēkooi ).

Old word from hupakouō , to give ear. In N.T. only in Paul (2Co 2:9; Phi 2:8; Act 7:39).

Robertson: 2Co 2:10

In the person of Christ ( en prosōpōi Christou ).

More exactly, "in the presence of Christ,"before Christ, in the face of Christ. Cf. enōpion tou theou (2Co 4:2) in the eye of God, enōpion Kuriou (2Co 8:21).

Robertson: 2Co 2:11

That no advantage may be gained over us ( hina mē pleonektēthōmen ).

First aorist passive subjunctive after hina mē (negative purpose) of pleonekteō , old verb from pleonektēs , a covetous man (1Co 5:10.), to take advantage of, to gain, to overreach. In N.T. only in 1Th 4:6; 2Co 2:11; 2Co 7:2; 2Co 12:17. "That we may not be overreached by Satan."

Robertson: 2Co 2:11

His devices ( autou ta noēmata ).

Noēma from noeō to use the nous is old word, especially for evil plans and purposes as here.

Robertson: 2Co 2:12

To Troas ( eis tēn Trōiada ).

Luke does not mention this stop at Troas on the way from Ephesus to Macedonia (Act 20:1.), though he does mention two other visits there (Act 16:8; Act 20:6).

Robertson: 2Co 2:12

When a door was opened unto me ( thuras moi aneōigmenēs ).

Genitive absolute with second perfect passive participle of anoignumi . Paul used this very metaphor in 1Co 16:9. He will use it again in Col 4:3. Here was an open door that he could not enter.

Robertson: 2Co 2:13

I had no relief ( ouk eschēka anesin ).

Perfect active indicative like that in 2Co 1:9, vivid dramatic recital, not to be treated as "for"the aorist (Robertson, Grammar , p. 896, 898ff.). He still feels the shadow of that restlessness. Anesis , from aniēmi , to let up, to hold back, is old word for relaxing or release (Act 24:23).

Robertson: 2Co 2:13

For my spirit ( tōi pneumati mou ).

Dative of interest.

Robertson: 2Co 2:13

Because I found not Titus ( tōi mē heurein me Titon ).

Instrumental case of the articular infinitive with negative mē and accusative of general reference me , "by the not finding Titus as to me."

Robertson: 2Co 2:13

Taking my leave of them ( apotaxamenos autois ).

First aorist middle participle of apotassō , old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in Mar 6:46.

Vincent: 2Co 1:23

I call God for a record ( τὸν Θεὸν ἐπικαλοῦμαι )

Rev., better, witness . A common classical idiom. Compare Plato: " Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words" (" Laws," 664). Homer: " For the gods will be the best witnesses" (" Iliad," xxii., 254). Compare Rom 1:9; Gal 1:20; Phi 1:8; 1Th 2:5, 1Th 2:10; Gen 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal , as Act 25:11, Act 25:12. Also to call upon , in the sense of supplication , Rom 10:12, Rom 10:13, Rom 10:14; 1Co 1:2.

Vincent: 2Co 2:1

With myself ( ἐμαυτῷ )

Rev., better, for myself . Paul, with affectionate tact, puts it as if he had taken this resolution for his own pleasure.

Vincent: 2Co 2:1

In heaviness ( ἐν λύπῃ )

Meaning, apparently, the apostle's own sorrowful state of mind. This is wrong. He refers to the sorrow which his coming would bring to the Church. Compare to spare , 2Co 1:23. Rev., with sorrow .

Vincent: 2Co 2:1

Again

Referring to a former unrecorded visit.

Vincent: 2Co 2:2

If I make, etc.

I is emphatic, implying that there are enough others who caused them trouble.

Vincent: 2Co 2:2

Who then is he, etc.

The thought underlying the passage, 1:24-2:3, is that the apostle's own joy is bound up with the spiritual prosperity of the Church. Compare Phi 4:1. As the helper of their joy he would receive joy through their faith and obedience. So long as their moral condition compelled him to come, bringing rebuke and pain, they could not be a source of joy to him. If I must needs make you sorry with merited rebuke, who can give me joy save you who are thus made sorry?

Vincent: 2Co 2:4

Anguish ( συνοχῆς )

Only here and Luk 21:25. Lit., a holding together , constraining , or compressing . See on taken , Luk 4:38. So anguish , from the Latin, angere to choke: anger , which, in earlier English, means affiction , mental torture: anxious : the Latin anguis a snake , marking the serpent by his throttling . In Sanscrit, anhas , from the same root, was the name for sin , the throttler . It reappears obscurely in our medical term quinsy , which was originally quinancy , Greek κυνάγκη dog-throttling , med., cynanche .

Vincent: 2Co 2:5

Any

Referring to the incestuous person.

Vincent: 2Co 2:5

Not to me

Not that Paul did not grieve over the offender; but he desires to emphasize the fact that the injury caused by the sin was not to him personally, but to the Church.

Vincent: 2Co 2:5

But in part, that I may not overcharge you all ( ἀλλὰ ἀπὸ μέρους ἵνα μὴ ἐπιβαρῶ πάντας ὑμᾶς )

For overcharge , Rev., press too heavily , in order to bring out more distinctly the idea of the verb, laying a burden (βάρος ) upon . Overcharge , however, is not incorrect, though possibly ambiguous in the light of the various uses of charge . Charge is from the Latin carrus a wagon . Compare the low Latin carricare to load a wagon , and carica a freight-ship . Hence charge is a load ; compare the interchange of charge and load applied to the contents of a gun. So cargo , and caricature , which is an exaggerated or overloaded drawing. Hence expense , cost , commission , accusation , all implying a burden, either of pecuniary or of other responsibility, or of guilt. In part does not refer to Paul, as if he had said, " You have not grieved me alone and principally, but in part, since my sorrow is shared by the Church." With in part is to be construed, parenthetically, that I press not too heavily , that is, on the offender : the whole clause being intended to mitigate the charge against the offender of having wounded the whole Church. Thus you all depends upon he hath caused sorrow , not upon that I press not too heavily upon . Render, as Rev., He hath caused sorrow , not to me , but in part ( that I press not too heavily ) to you all .

Vincent: 2Co 2:6

Many ( τῶν πλειόνων )

Rev., correctly, the many : the majority of the Church.

Vincent: 2Co 2:7

Forgive ( χαρίσασθαι )

The idea of freeness (χάρις , see on Luk 1:30) lies in the word forgive , which is forth-give .

Vincent: 2Co 2:7

Overmuch sorrow ( τῇπερισσοτέρᾳ λύπῃ )

Rev. gives the force of the article, his sorrow. Overmuch , excessive, through the refusal of pardon.

Vincent: 2Co 2:8

Confirm your love ( κυρῶσαι ἀγάπην )

The verb is found only here and Gal 3:15. From κύρος supreme power , authority . Hence to take judicial resolution to treat the offender with brotherly love.

Vincent: 2Co 2:9

The proof of you ( τὴν δοκιμὴν ὑμῶν )

See on Rom 5:4. Your tried quality . See on 1Pe 1:7. Compare Phi 2:22.

Vincent: 2Co 2:10

In the person ( ἐν προσώπῳ )

Better, as Rev., in margin, presence ; or face , as if Christ were looking on. See on 2Co 1:11.

Vincent: 2Co 2:11

Lest Satan should get an advantage of us ( ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ )

Lit., in order that we be not made gain of , or overreached , by Satan . Rev., that no advantage may be gained over us . The verb, from πλέον more , and ἔχω to have , appears in the noun πλεονεξία greed of gain , covetousness . See on Rom 1:29.

Vincent: 2Co 2:11

Are ignorant - devices ( ἀγνοοῦμεν - νοήματα )

A paronomasia (see on Rom 1:29-31). As nearly as possible, " not know his knowing plots."

Vincent: 2Co 2:12

I came to Troas

Bengel remarks: " The whole epistle is an itinerary." The fact is another illustration of the strong personal feeling which marks the letter. " The very stages of his journey are impressed upon it; the troubles at Ephesus, the repose at Troas, the anxiety and consolation of Macedonia, the prospect of moving to Corinth."

Vincent: 2Co 2:12

Troas

The full name of the city was Alexandria Troas. It was founded by Antigonos, one of the successors of Alexander the Great, and originally called by him Antigonia Troas. It was finished by Lysimachus, another of Alexander's generals, and called by him Alexandria Troas. It stood upon the seashore, about four miles from ancient Troy, and six miles south of the entrance to the Hellespont. It was, for many centuries, the key of the traffic between Europe and Asia, having an artificial port consisting of two basins. Its ruins, with their immense arches and great columns of granite, indicate a city of much splendor. The Romans had a peculiar interest in it, connected with the tradition of their own origin from Troy; and the jus Italicum was accorded it by Augustus, by which its territory enjoyed the same immunity from taxation which attached to land in Italy. Both Julius Caesar and Constantine conceived the design of making it a capital. The ruins enclose a circuit of several miles, and include a vast gymnasium, a stadium, a theatre, and an aqueduct. The Turks call it " Old Constantinople." The harbor is now blocked up.

Vincent: 2Co 2:12

A door

See on 1Co 16:9.

Vincent: 2Co 2:13

Rest ( ἄνεσιν )

Rev., relief . See on liberty , Act 24:23.

Vincent: 2Co 2:13

Taking my leave ( ἀποταξάμενος )

The verb means, primarily, to set apart or separate ; hence to separate one's self , withdraw , and so to take leave of . The A.V. gives this sense in every case, except Mar 6:46, where it wrongly renders sent away . See Luk 9:61; Act 18:18, Act 18:21. Ignatius, ἀποτάξαμενος τῷ βίῳ having bid farewell to the life , that is, this lower life (Epistle to Philadelphia, 11).

Wesley: 2Co 1:23

Was not St.

Wesley: 2Co 1:23

Lest I should be obliged to use severity. He says elegantly to Corinth, not to you, when be is intimating his power to punish.

Wesley: 2Co 1:24

This is the prerogative of God alone.

Wesley: 2Co 1:24

And faith from which it springs.

Wesley: 2Co 1:24

To this day. We see the light in which ministers should always consider themselves, and in which they are to be considered by others. Not as having dominion over the faith of their people, and having a right to dictate by their own authority what they shall believe, or what they shall do; but as helpers of their joy, by helping them forward in faith and holiness. In this view, how amiable does their office appear! and how friendly to the happiness of mankind! How far, then, are they from true benevolence, who would expose it to ridicule and contempt!

Wesley: 2Co 2:1

Either on account of the particular offender, or of the church in general.

Wesley: 2Co 2:2

That is, I cannot be comforted myself till his grief is removed.

Wesley: 2Co 2:3

I wrote to you before in this determination, not to come to you in grief.

Wesley: 2Co 2:4

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.

Wesley: 2Co 2:5

Who still rejoice over the greater part of you. Otherwise I might burden you all.

Wesley: 2Co 2:6

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.

Wesley: 2Co 2:6

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

Wesley: 2Co 2:10

He makes no question of their complying with his direction.

Wesley: 2Co 2:10

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

Wesley: 2Co 2:10

By the authority wherewith he has invested me.

Wesley: 2Co 2:11

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

Wesley: 2Co 2:11

For the loss of one soul is a common loss.

Wesley: 2Co 2:12

It seems, in that passage from Asia to Macedonia, of which a short account is given, Act 20:1-2.

Wesley: 2Co 2:12

That is, there was free liberty to speak, and many were willing to hear: yet,

Wesley: 2Co 2:13

From an earnest desire to know how my letter had been received.

Wesley: 2Co 2:13

In his return from you.

Wesley: 2Co 2:13

Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, 2Co 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.

JFB: 2Co 1:23

Greek, "But I (for my part)," in contrast to GOD who hath assured us of His promises being hereafter fulfilled certainly (2Co 1:20-22).

JFB: 2Co 1:23

The all-knowing One, who avenges wilful unfaithfulness to promises.

JFB: 2Co 1:23

As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).

JFB: 2Co 1:23

In order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.

JFB: 2Co 1:23

Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare 2Co 10:10-11, which shows that his detractors represented him as threatening what he had not courage to perform (1Co 4:18-19).

JFB: 2Co 1:24

That is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, Rom 15:13; Phi 1:25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of 2Co 1:23. His desire is to cause them not sorrow (2Co 2:1-2), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Rom 11:20) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" (Rom 15:13). I want nothing more, not to lord it over your faith.

JFB: 2Co 2:1

In contrast to "you" (2Co 1:23). The same antithesis between Paul and them appears in 2Co 2:2.

JFB: 2Co 2:1

"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Co 13:2; compare 2Co 12:14; 2Co 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Co 2:2, "I make you sorry," and 2Co 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Co 1:23.

JFB: 2Co 2:2

Proof that he shrinks from causing them sorrow ("heaviness").

JFB: 2Co 2:2

The "I" is emphatic. Some detractor may say that this (2Co 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Co 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for . . . who is he then that?" &c.

JFB: 2Co 2:3

Namely, that I would not come to you then (2Co 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Co 16:7; compare 1Co 4:19, 1Co 4:21; 1Co 5:2-7, 1Co 5:13).

JFB: 2Co 2:3

That is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.

JFB: 2Co 2:3

Trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Co 13:7), will make his joy (2Co 2:2) their joy.

JFB: 2Co 2:4

So far from my change of purpose being due to "lightness" (2Co 1:17), I wrote my letter to you (2Co 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."

JFB: 2Co 2:4

Translate, "be made sorry," to accord with the translation, 2Co 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Co 2:2-3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [BENGEL].

JFB: 2Co 2:4

Of which it is a proof to rebuke sins openly and in season [ESTIUS], (Psa 141:5; Pro 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.

JFB: 2Co 2:4

Who have been particularly committed to me by God (Act 18:10; 1Co 4:15; 1Co 9:2).

JFB: 2Co 2:5

Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person.

JFB: 2Co 2:5

He has grieved me only in part (compare 2Co 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.

JFB: 2Co 2:5

That I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. ALFORD punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.

JFB: 2Co 2:6

Without increasing it, which would only drive him to despair (2Co 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.

JFB: 2Co 2:6

A milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Act 22:22; 1Co 5:5).

JFB: 2Co 2:6

His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Co 5:4-5).

JFB: 2Co 2:6

Rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.

JFB: 2Co 2:7

Greek, "with HIS overmuch sorrow."

JFB: 2Co 2:8

By giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

JFB: 2Co 2:9

Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (2Co 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [PALEY, Horæ Paulinæ]. The interchange of feeling is marked (2Co 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

JFB: 2Co 2:10

Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.

JFB: 2Co 2:10

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

JFB: 2Co 2:10

He uses the past tense, as of a thing already determined on; as in 1Co 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.

JFB: 2Co 2:10

Representing Christ, and acting by His authority: answering to 1Co 5:4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ."

JFB: 2Co 2:11

Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Co 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Co 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

JFB: 2Co 2:11

"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

JFB: 2Co 2:12

Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Co 7:5-7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Act 20:6); also, that he had disciples there (Act 20:7), which accords with the Epistle (2Co 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [PALEY, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [BIRKS].

JFB: 2Co 2:12

Literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Act 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Act 20:6).

JFB: 2Co 2:12

That is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.

JFB: 2Co 2:12

Greek, "in the Lord," that is, in His work, and by His gracious Providence.

JFB: 2Co 2:13

Rather, "no rest for my spirit" (Gen 8:9). As here his "spirit" had no rest; so in 2Co 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.

JFB: 2Co 2:13

The disciples at Troas.

Clarke: 2Co 1:23

I call God for a record upon my soul - The apostle here resumes the subject which he left 2Co 1:16, and in the most solemn manner calls God to witness, and consequently to punish, if he asserted any thing false, that it was through tenderness to them that he did not visit Corinth at the time proposed. As there were so many scandals among them, the apostle had reason to believe that he should be obliged to use the severe and authoritative part of his function in the excommunication of those who had sinned, and delivering them over to Satan for the destruction of the flesh, etc.; but to give them space to amend, and to see what effect his epistle might produce, (not having heard as yet from them), he proposed to delay his coming. It is plain, as several commentators have observed

1.    That St. Paul’ s doctrine had been opposed by some of Corinth, 1Co 15:12. His apostleship questioned, 1Co 9:1, 1Co 9:2, and 2Co 12:13

2.    Himself despised, and treated as a person who, because of the consciousness he had of his own worthlessness, dared not to come, 1Co 4:18. His letters, say they, are weighty and powerful - full of boastings of what he can and what he will do; but his bodily presence is weak, and his speech contemptible, 2Co 10:10

3.    This being the state in which his reputation was then at Corinth, and he having promised to come to them, 1Co 16:5, he could not but think it necessary to vindicate his failing them by reasons which should be both convincing and kind, such as those contained in the preceding verses. See Dodd and others.

Clarke: 2Co 1:24

Not for that we have dominion over your faith - I will not come to exercise my apostolical authority in punishing them who have acted sinfully and disorderly; for this would be to several of you a cause of distress, the delinquents being friends and relatives; but I hope to come to promote your joy, to increase your spiritual happiness, by watering the seed which I have already sowed. This I think to be the meaning of the apostle. It is certain that the faith which they had already received was preached by the apostles; and, therefore, in a certain sense, according to our meaning of the term, they had a right to propound to them the articles which they ought to believe; and to forbid them, in the most solemn manner, to believe any thing else as Christianity which was opposed to those articles. In that sense they had dominion over their faith; and this dominion was essential to them as apostles. But shall any others - persons who are not apostles, who are not under the unerring and infallible influence of the Holy Ghost, arrogate to themselves this dominion over the faith of mankind; not only by insisting on them to receive new doctrines, taught nowhere by apostles or apostolic men; but also threatening them with perdition if they do not credit doctrines which are opposed to the very spirit and letter of the word of God? These things men, not only not apostles, but wicked, profligate, and ignorant, have insisted on as their right. Did they succeed? Yes, for a time; and that time was a time of thick darkness; a darkness that might be felt; a darkness producing nothing but misery, and lengthening out and deepening the shadow of death. But the light of God shone; the Scriptures were read; those vain and wicked pretensions were brought to the eternal touchstone: and what was the consequence? The splendor of truth pierced, dissipated, and annihilated them for ever

British Protestants have learned, and Europe is learning that the Sacred Writings, and they alone, contain what is necessary to faith and practice; and that no man, number of men, society, church, council, presbytery, consistory, or conclave, has dominion over any man’ s faith. The word of God alone is his rule, and to its Author he is to give account of the use he has made of it

Clarke: 2Co 1:24

For by faith ye stand - You believe not in us, but in God. We have prescribed to you on his authority, what you are to believe; you received the Gospel as coming from Him, and ye stand in and by that faith

The subjects in this chapter which are of the most importance have been carefully considered in the preceding notes. That alone of the apostle’ s oath has been passed by with general observations only. But, that it is an oath has been questioned by some. An oath, properly speaking, is an appeal to God, as the Searcher of the hearts for the truth of what is spoken; and an appeal to Him, as the Judge of right and wrong, to punish the falsity and perjury. All this appears to be implied in the awful words above: I call God for a record upon my soul; and this is not the only place in which the apostle uses words of the same import. See Rom 1:9; Rom 9:1, and the note on Rom 9:1 (note)

On this subject I have spoken pretty much at large at the end of the sixth chapter of Deuteronomy; but as it appears that there I have made a mistake in saying that the people called Quakers hold up their hand in a court of justice, when called upon to make affirmation, I take this opportunity to correct that expression, and to give the form of the oath, for so the law considers it, which the statute (7 and 8 of William III., cap. 34, sec. 1) required of this sect of Christians: "I, A. B., do declare in the presence of almighty God, the witness of the truth of what I say."Though this act was only intended at first to continue in force for seven years, yet it was afterwards made perpetual. See Burn, vol. iii., page 654

A more solemn and more awful form of an oath was never presented nor taken by man than this; no kissing of the book, holding up of the hand, nor laying hand on the Bible, can add either solemnity or weight to such an oath! It is as awful and as binding as any thing can be; and him, who would break this, no obligation can bind

But the religious people in question found their consciences aggrieved by this form, and made application to have another substituted for it; in consequence of this the form has undergone a little alteration, and the solemn affirmation which is to stand instead of an oath taken in the usual manner, as finally settled by the 8th Geo., cap. 6, is the following: "I, A. B., do solemnly, sincerely, and truly declare and affirm."Burn, vol. iii., page 656

It may be well to examine this solemn affirmation, and see whether it does not contain the essential principles of an oath; and whether it should not be reputed by all people, as being equal to any oath taken in the common form, and sufficiently binding on every conscience that entertains the belief of a God, and the doctrine of a future state. The word solemnly refers to the presence and omniscience of God, before whom the affirmation is made; and the word sincerely to the consciousness that the person has of the uprightness of his own soul, and the total absence of guile and deceit; and the word truly refers to the state of his understanding as to his knowledge of the fact in question. The word declare refers to the authority requiring, and the persons before whom this declaration is made; and the term affirm refers back to the words solemnly, sincerely, and truly, on which the declaration and affirmation are founded. This also contains all that is vital to the spirit and essence of an oath; and the honest man, who takes or makes it, feels that there is no form used among men by which his conscience can be more solemnly bound. As to the particular form, as long as it is not absurd or superstitious, it is a matter of perfect indifference as to the thing itself as long as the declaration or affirmation contains the spirit and essence of an oath; and that the law considers this as an oath, is evident from the following clause: "That if any one be convicted of having wilfully or falsely made this declaration or affirmation, such offender shall incur the same penalties and forfeitures as are enacted against persons convicted of wilful and corrupt perjury."I believe it may be said with strict truth, that few instances can be produced where this affirmation, which I must consider as a most solemn oath, was corruptly made by any accredited member of that religious society for whose peace and comfort it was enacted. And when this most solemn affirmation is properly considered, no man of reason will say that the persons who take it are not bound by a sufficient and available oath.

Clarke: 2Co 2:1

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.

Clarke: 2Co 2:2

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.

Clarke: 2Co 2:3

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 1Co 5:1-13

Clarke: 2Co 2:3

My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.

Clarke: 2Co 2:4

For out of much affliction, etc. - 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.

Clarke: 2Co 2:5

But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person

Clarke: 2Co 2:5

Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, 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, 2Co 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, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.

Clarke: 2Co 2:6

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.

Clarke: 2Co 2:7

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.

Clarke: 2Co 2:8

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, κυρωσαι, 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.

Clarke: 2Co 2:9

For to this end also did I write - Εγραψα, 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.

Clarke: 2Co 2:10

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

Clarke: 2Co 2:10

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 favor; let us forgive him his offense against the Church, and restore him to its communion.

Clarke: 2Co 2:11

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.

Clarke: 2Co 2:12

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;

Clarke: 2Co 2:13

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

Clarke: 2Co 2:13

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 2Co 8:6, 2Co 8:7.

Calvin: 2Co 1:23

23.I call God for a witness He now begins to assign a reason for his change of purpose; for hitherto he has merely repelled calumny. When, however, he says that he spared them, he indirectly throws back the blame upon them, and thus shows them that it would be unfair if he were put to grief through their fault, but that it would be much more unfair if they should permit this; but most of all unfair if they should give their assent to so base a calumny, as in that case they would be substituting in their place an innocent person, as if he had been guilty of their sin. Now he spared them in this respect, that if he had come he would have been constrained to reprove them more severely, while he wished rather that they should of their own accord repent previously to his arrival, that there might be no occasion for a harsher remedy, ³⁰³ which is a signal evidence of more than paternal lenity. For how much forbearance there was in shunning this necessity, when he had just ground of provocation!

He makes use, also, of an oath, that he may not seem to have contrived something to serve a particular purpose. For the matter in itself was of no small importance, and it was of great consequence that he should be entirely free from all suspicion of falsehood and pretence. Now there are two things that make an oath lawful and pious — the occasion and the disposition. The occasion I refer to is, where an oath is not employed rashly, that is, in mere trifles, or even in matters of small importance, but only where there is a call for it. The disposition I refer to is, where there is not so much regard had to private advantage, as concern felt for the glory of God, and the advantage of the brethren: For this end must always be kept in view, that our oaths may promote the honor of God, and promote also the advantage of our neighbours in a matter that is befitting. ³⁰⁴

The form of the oath must also be observed — first, that he calls God to witness; and, secondly, that he says upon my soul For in matters that are doubtful and obscure, where man’s knowledge fails, we have recourse to God, that he, who alone is truth, may bear testimony to the truth. But the man that appeals to God as his witness, calls upon him at the same time to be an avenger of perjury, in the event of his declaring what is false. This is what is meant by the phrase upon my soul. “I do not object to his inflicting punishment upon me, if I am guilty of falsehood.” Although, however, this is not always expressed in so many words, it is, notwithstanding, to be understood. For

if we are unfaithful, God remaineth faithful
and will not deny himself (2Ti 2:13.)

He will not suffer, therefore, the profanation of his name to go unpunished.

Calvin: 2Co 1:24

24.Not that we exercise dominion He anticipates an objection that might be brought forward. “What! Do you then act so tyrannically ³⁰⁵ as to be formidable in your very look? Such were not the gravity of a Christian pastor, but the cruelty of a savage tyrant.” He answers this objection first indirectly, by declaring that matters are not so; and afterwards directly, by showing that the very circumstance, that he had been constrained to treat them more harshly, was owing to his fatherly affection. When he says that he does not exercise dominion over their faith, he intimates, that such a power is unjust and intolerable — nay more, is tyranny in the Church. For faith ought to be altogether exempt, and to the utmost extent free, from the yoke of men. We must, however, observe, who it is that speaks, for if ever there was a single individual of mortals, that had authority to claim for himself such a dominion, Paul assuredly was worthy of such a privilege. Yet he acknowledges, ³⁰⁶ that it does not belong to him. Hence we infer, that faith owns no subjection except to the word of God, and that it is not at all in subjection to human control. ³⁰⁷ Erasmus has observed in his Annotations, that by supplying the Greek particle ἕνεκα, it may be understood in this way — Not that we exercise dominion over you — with respect to your faith — a rendering which amounts almost to the same thing. For he intimates, that there is no spiritual dominion, except that of God only. This always remains a settled point — pastors have no peculiar dominion over men’s consciences, ³⁰⁸ inasmuch as they are ministers, not lords. (1Pe 5:3.)

What then does he leave to himself and others? He calls them helpers of their joy — by which term I understand happiness. At the same time he employs the term joy as opposed to the terror which tyrants awaken through means of their cruelty, and also false prophets, ³⁰⁹ resembling tyrants, that rule with rigor and authority, as we read in Eze 34:4. He argues from contraries, that he did by no means usurp dominion over the Corinthians, inasmuch as he endeavored rather to maintain them in the possession of a peace that was free, and full of joy.

For by faith ye stand As to the reason why he adds this, others either pass it over altogether in silence, or they do not explain it with sufficient distinctness. For my part, I am of opinion that he here again argues from contraries. For if the nature and effect of faith be such that we lean, in order that we may stand, ³¹⁰ it is absurd to speak of faith as being subject to men. Thus he removes that unjust dominion, with which, he had a little before declared, he was not chargeable.

Calvin: 2Co 2:1

1.But I had determined Whoever it was that divided the chapters, made here a foolish division. For now at length the Apostle explains, in what manner he had spared them. “I had determined,” says he, “not to come to you any more in sorrow,” or in other words, to occasion you sorrow by my coming. For he had come once by an Epistle, by means of which he had severely pained them. Hence, so long as they had not repented, he was unwilling to come to them, lest he should be constrained to grieve them again, when present with them, for he chose rather to give them longer time for repentance. ³¹¹ The word ἔκρινα (I determined) must be rendered in the pluperfect tense, ³¹² for, when assigning a reason for the delay that had occurred, he explains what had been his intention previously.

Calvin: 2Co 2:2

2.For if I make you sorry Here we have the proof of the foregoing statement. No one willingly occasions sorrow to himself. Now Paul says, that he has such a fellow-feeling with the Corinthians, ³¹³ that he cannot feel joyful, unless he sees them happy. Nay more, he declares that they were the source and the authors of his joy — which they could not be, if they were themselves sorrowful. If this disposition prevail in pastors, it will be the best restraint, to keep them back from alarming with terrors those minds, which they ought rather to have encouraged by means of a cheerful affability. For from this arises an excessively morose harshness ³¹⁴ — so that we do not rejoice in the welfare of the Church, as were becoming.

Calvin: 2Co 2:3

3.I had written to you As he had said a little before, that he delayed coming to them, in order that he might not come a second time in sorrow and with severity, (2Co 2:1,) so now also he lets them know, that he came the first time in sadness by an Epistle, that they might not have occasion to feel this severity when he was present with them. Hence they have no ground to complain of that former sadness, in which he was desirous to consult their welfare. He goes even a step farther, by stating that, when writing, he did not wish to occasion them grief, or to give any expression of displeasure, but, on the contrary, to give proof of his attachment and affection towards them. In this way, if there was any degree of keenness in the Epistle, he does not merely soften it, but even shows amiableness and suavity. When, however, he confesses afterwards, what he here denies, he appears to contradict himself. I answer, that there is no inconsistency, for he does not come afterwards to confess, that it was his ultimate object to grieve the Corinthians, but that this was the means, by which he endeavored to conduct them to true joy. Previously, however, to his stating this, he speaks here simply as to his design. He passes over in silence, or delays mentioning for a little the means, which were not so agreeable.

Having confidence This confidence he exercises towards the Corinthians, that they may thus in their turn be persuaded of his friendly disposition. For he that hates, is envious; but where joy is felt in common, there must in that case be perfect love. ³¹⁵ If, however, the Corinthians are not in accordance with Paul’s opinion and judgment as to them, they shamefully disappoint him.

Calvin: 2Co 2:4

4.For out of much affliction Here he brings forward another reason with the view of softening the harshness which he had employed. For those who smilingly take delight in seeing others weep, inasmuch as they discover thereby their cruelty, cannot and ought not to be borne with. Paul, however, declares that his feeling was very different. “Intensity of grief,” says he, “has extorted from me every thing that I have written.” Who would not excuse, and take in good part what springs from such a temper of mind, more especially as it was not on his own account or through his own fault, that he suffered grief, and farther, he does not give vent to his grief, with the view of lightning himself by burdening them, but rather, for the purpose of shewing his affection for them? On these accounts, it did not become the Corinthians to be offended at this somewhat severe reproof.

He adds, tears — which, in a man that is brave and magnanimous are a token of intense grief. Hence we see, from what emotions of mind pious and holy admonitions and reproofs must of necessity proceed. For there are many noisy reprovers, who, by declaiming, or rather, fulminating against vices, display a surprising ardour of zeal, while in the mean time they are at ease in their mind, ³¹⁶ so that it might seem as if they exercised their throat and sides ³¹⁷ by way of sport. It is, however, the part of a pious pastor, to weep within himself, before he calls upon others to weep: ³¹⁸ to feel tortured in silent musings, before he shows any token of displeasure; and to keep within his own breast more grief, than he causes to others. We must, also, take notice of Paul’s tears, which, by their abundance, shew tenderness of heart, but it is of a more heroical character than was the iron-hearted hardness of the Stoics. ³¹⁹ For the more tender the affections of love are, they are so much the more praiseworthy.

The adverb more abundantly may be explained in a comparative sense; and, in that case, it would be a tacit complaint — that the Corinthians do not make an equal return in respect of affection, inasmuch as they love but coldly one by whom they are ardently loved. I take it, however, in a more simple way, as meaning that Paul commends his affection towards them, in order that this assurance may soften down every thing of harshness that might be in his words.

Calvin: 2Co 2:5

5.But if any one Here is a third reason with the view of alleviating the offense — that he had grief in common with them, and that the occasion of it came from another quarter. “We have,” says he, “been alike grieved, and another is to blame for it.” At the same time he speaks of that person, too, somewhat mildly, when he says, if any one — not affirming the thing, but rather leaving it in suspense. This passage, however, is understood by some, as if Paul meant to say: “He that has given me occasion of grief, has given offense to you also; for you ought to have felt grieved along with me, and yet I have been left almost to grieve alone. For I do not wish to say so absolutely — that I may not put the blame upon you all.” In this way the second clause would contain a correction of the first. Chrysostom’s exposition, however, is much more suitable; for he reads it as one continued sentence — “ He hath not grieved me alone, but almost all of you. And as to my saying in part, I do so in order that I may not bear too hard upon him.” ³²⁰ I differ from Chrysostom merely in the clause in part, for I understand it as meaning in some measure. I am aware, that Ambrose understands it as meaning — part of the saints, inasmuch as the Church of the Corinthians was divided; but that is more ingenious than solid.

Calvin: 2Co 2:6

6.Sufficient He now extends kindness even to the man who had sinned more grievously than the others, and on whose account his anger had been kindled against them all, inasmuch as they had connived at his crime. In his showing indulgence even to one who was deserving of severer punishment, the Corinthians have a striking instance to convince them, how much he disliked excessive harshness. It is true, that he does not act this part merely for the sake of the Corinthians, but because he was naturally of a forgiving temper; but still, in this instance of mildness, the Corinthians could not but perceive his remarkable kindness of disposition. In addition to this, he does not merely show himself to be indulgent, but exhorts others to receive him into favor, in the exercise of the same mildness.

Let us, however, consider these things a little more minutely. He refers to the man who had defiled himself by an incestuous marriage with his mother-in-law. As the iniquity was not to be tolerated, Paul had given orders, that the man should be excommunicated. He had, also, severely reproved the Corinthians, because they had so long given encouragement to that enormity ³²¹ by their dissimulation and patient endurance. It appears from this passage, that he had been brought to repentance, after having been admonished by the Church. Hence Paul gives orders, that he be forgiven, and that he be also supported by consolation.

This passage ought to be carefully observed, as it shows us, with what equity and clemency the discipline of the Church ought to be regulated, in order that there may not be undue severity. There is need of strictness, in order that the wicked may not be rendered more daring by impunity, which is justly pronounced an allurement to vice. But on the other hand, as there is a danger of the person, who is chastised, becoming dispirited, moderation must be used as to this — so that the Church shall be prepared to extend forgiveness, so soon as she is fully satisfied as to his penitence. In this department, I find a lack of wisdom on the part of the ancient bishops; and indeed they ought not to be excused, but on the contrary, we ought rather to mark their error, that we may learn to avoid it. Paul is satisfied with the repentance of the offender, that a reconciliation may take place with the Church. They, on the other hand, by making no account of his repentance, have issued out canons as to repentance during three years, during seven years, and in some cases during life. By these they exclude poor unhappy men from the fellowship of the Church. And, in this way, the offender is either alienated the more from the Church, or ³²² is induced to practice hypocrisy. But even if the enactment were more plausible in itself, this consideration would, in my view, be enough to condemn it — that it is at variance with the rule of the Holy Spirit, which the Apostle here prescribes.

Calvin: 2Co 2:7

7.Lest such an one should be swallowed up by overmuch sorrow The end of excommunication, so far as concerns the power of the offender, is this: that, overpowered with a sense of his sin, he may be humbled in the sight of God and the Church, and may solicit pardon with sincere dislike and confession of guilt. The man who has been brought to this, is now more in need of consolation, than of severe reproof. Hence, if you continue to deal with him harshly, it will be — not discipline, but cruel domineering. Hence we must carefully guard against pressing them beyond this limit. ³²³ For nothing is more dangerous, than to give Satan a handle, to tempt an offender to despair. Now we furnish Satan with arms in every instance, in which we leave without consolation those, who are in good earnest affected with a view of their sin.

Calvin: 2Co 2:9

9.For I had written to you also for this purpose He anticipates an objection, that they might bring forward. “What then did you mean, when you were so very indignant, because we had not inflicted punishment upon him? From being so stern a judge, to become all at once a defender — is not this indicative of a man, that wavers between conflicting dispositions?” ³²⁴ This idea might detract greatly from Paul’s authority; but he answers, that he has obtained what he asked, and that he was therefore satisfied, so that he must now give way to compassion. For, their carelessness having been corrected, there was nothing to hinder their lifting up the man by their clemency, when now prostrate and downcast. ³²⁵

Calvin: 2Co 2:10

10.To whom ye forgive. That he might the more readily appease them, he added his vote in support of the pardon extended by them. ³²⁶ “Do not hesitate to forgive: I promise that I shall confirm whatever you may have done, and I already subscribe your sentence of forgiveness.” Secondly, he says that he does this for their sake; and that too, sincerely and cordially. He had already shown how desirous he was, that the man’s welfare should be consulted: he now declares, that he grants this willingly to the Corinthians.

Instead of the expression in the sight of Christ, some prefer person, ³²⁷ because Paul in that reconciliation was in the room of Christ, ³²⁸ and did in a manner represent his person. ³²⁹ I am, however, more inclined to understand him as declaring, that he forgives sincerely and without any pretence. For he is accustomed to employ this phrase to express pure and undisguised rectitude. If, however, any one prefers the former interpretation, it is to be observed that the person of Christ is interposed, because there is nothing that ought to incline us more to the exercise of mercy.

Calvin: 2Co 2:11

11.That we may not be taken advantage of by Satan This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wicked ³³⁰ fraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan — in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of the second danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.

For we are not ignorant of his devices That is, “We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack. ³³¹ As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the word devices in the sense in which the Hebrews make use of the term זמה ( zimmah,) but in a bad sense, ³³² as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God’s Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.

Calvin: 2Co 2:12

12.When I had come to Troas By now mentioning what he had been doing in the mean time, in what places he had been, and what route he had pursued in his journeyings, he more and more confirms what he had said previously as to his coming to the Corinthians. He says that he had come to Troas from Ephesus for the sake of the gospel, for he would not have proceeded in that direction, when going into Achaia, had he not been desirous to pass through Macedonia. As, however, he did not find Titus there, whom he had sent to Corinth, and by whom he ought to have been informed respecting the state of that Church, though he might have done much good there, and though he had an opportunity presented to him, yet, he says, setting everything aside, he came to Macedonia, desirous to see Titus. Here is an evidence of a singular degree of attachment to the Corinthians, that he was so anxious respecting them, that he had no rest anywhere, even when a large prospect of usefulness presented itself, until he had learned the state of their affairs. Hence it appears why it was that he delayed his coming. He did not wish to come to them until he had learned the state of their affairs. Hence it appears, why it was that he delayed his coming. He did not wish to come to them, until he had first had a conversation with Titus. He afterwards learned from the report brought him by Titus, that matters were at that time not yet ripe for his coming to them. Hence it is evident, that Paul loved the Corinthians so much, that he accommodated all his journeyings and long circuits to their welfare, and that he had accordingly come to them later than he had promised — not from having, in forgetfulness of his promise, rashly changed his plan, or from having been carried away by some degree of fickleness, (2Co 1:17,) but because delay was more profitable for them.

A door also having been opened to me We have spoken of this metaphor when commenting on the last chapter of the First Epistle. (1Co 16:9.) Its meaning is, that an opportunity of promoting the gospel had presented itself. ³³⁴ For as an opportunity of entering is furnished when the door is opened, so the servants of the Lord make advances when an opportunity is presented. The door is shut, when no prospect of usefulness is held out. Now as, on the door being shut, it becomes us to enter upon a new course, rather than by farther efforts to weary ourselves to no purpose by useless labor, so where an opportunity presents itself of edifying, let us consider that by the hand of God a door is opened to us for introducing Christ there, and let us not withhold compliance with so kind an indication from God. ³³⁵

It may seem, however, as if Paul had erred in this — that disregarding, or at least leaving unimproved, an opportunity that was placed within his reach, he betook himself to Macedonia. “Ought he not rather to have applied himself to the work that he had in hand, than, after making little more than a commencement, break away all on a sudden in another direction?” We have also observed already, that the opening of a door is an evidence of a divine call, and this is undoubtedly true. I answer, that, as Paul was not by any means restricted to one Church, but was bound to many at the same time, it was not his duty, in consequence of the present aspect of one of them, to leave off concern as to the others. Farther, the more connection he had with the Corinthian Church, it was his duty to be so much the more inclined to aid it; for we must consider it to be reasonable, that a Church, which he had founded by his ministry, should be regarded by him with a singular affection ³³⁶ — just as at this day it is our duty, indeed, to promote the welfare of the whole Church, and to be concerned for the entire body of it; and yet, every one has, nevertheless, a closer and holier connection with his own Church, to whose interests he is more particularly devoted. Matters were in an unhappy state at Corinth, so that Paul was in no ordinary degree anxious as to the issue. It is not, therefore, to be wondered, if, under the influence of this motive, he left unimproved an opportunity that in other circumstances was not to be neglected; as it was not in his power to occupy every post of duty at one and the same time. It is not, however, at all likely that he left Troas, till he had first introduced some one in his place to improve the opening that had occurred. ³³⁷

Defender: 2Co 2:7

Paul had rebuked the Corinthians for condoning the sin of incest in their midst, commanding them to put the one guilty of the sin out of the church (1Co 5:6). The discipline had brought him to repentance, so now Paul urges forgiveness and restoration to fellowship."

Defender: 2Co 2:11

Satan can defeat a Christian (or a congregation) either through that Christian condoning sin or his refusal to forgive a repentant sinner."

TSK: 2Co 1:23

I call : 2Co 1:18, 2Co 11:11, 2Co 11:31; Rom 1:9, Rom 9:1; Gal 1:20; Phi 1:8; 1Th 2:5

that : 2Cor. 2:1-3:18, 2Co 10:2, 2Co 10:6-11, 2Co 12:20, 2Co 13:2, 2Co 13:10; 1Co 4:21, 1Co 5:5; 1Ti 1:20

TSK: 2Co 1:24

that : Mat 23:8-10, Mat 24:49; 1Co 3:5; 2Ti 2:24-26; 1Pe 5:3

are : 2Co 2:1-3; Rom 1:12; Phi 1:25, Phi 1:26

for : 2Co 5:7; Rom 5:2, Rom 11:20; 1Co 15:1; Eph 6:14-16; 1Pe 5:8, 1Pe 5:9

TSK: 2Co 2:1

I determined : 2Co 1:15-17, Act 11:29, Act 15:2, Act 15:37; 1Co 2:2, 1Co 5:3; Tit 3:12

that : 2Co 2:4, 2Co 1:23, 2Co 7:5-8, 2Co 12:20,2Co 12:21, 2Co 13:10; 1Co 4:21

TSK: 2Co 2:2

2Co 1:14, 2Co 11:29; Rom 12:15; 1Co 12:26

TSK: 2Co 2:3

I wrote : 1Co 4:21, 1Co 5:1-13

lest : 2Co 12:21, 2Co 13:1, 2Co 13:2

I ought : 2Co 12:11

having : 2Co 1:15, 2Co 7:6, 2Co 8:22; Gal 5:10; Phm 1:21

TSK: 2Co 2:4

out : Lev 19:17, Lev 19:18; Psa 119:136; Pro 27:5, Pro 27:6; Jer 13:15-17; Luk 19:41-44; Rom 9:2, Rom 9:3; Phi 3:18

not : 2Co 7:8, 2Co 7:9, 2Co 7:12, 2Co 12:15, that you might, 2Co 11:2

TSK: 2Co 2:5

any : Pro 17:25; 1Co 5:1-5, 1Co 5:12, 1Co 5:13; Gal 5:10

grieved : Gal 4:12

TSK: 2Co 2:6

punishment : or, censure

which : 2Co 13:10; 1Co 5:4, 1Co 5:5; 1Ti 5:20

TSK: 2Co 2:7

ye : Gal 6:1, Gal 6:2; Eph 4:32; Col 3:13; 2Th 3:6, 2Th 3:14, 2Th 3:15; Heb 12:12-15

swallowed : 2Co 5:4; 2Sa 20:19, 2Sa 20:20; Psa 21:9, Psa 56:1, Psa 56:2, Psa 57:3, Psa 124:3; Pro 1:12; Isa 28:7; 1Co 15:54

overmuch : 2Co 7:10; Pro 17:22; Phi 2:27; 1Th 4:13

TSK: 2Co 2:8

that : Gal 5:13, Gal 6:1, Gal 6:2, Gal 6:10; Jud 1:22, Jud 1:23

TSK: 2Co 2:9

that : 2Co 7:12-15, 2Co 8:24; Exo 16:4; Deu 8:2, Deu 8:16, Deu 13:3; Phi 2:22

whether : 2Co 7:15, 2Co 10:6; Phi 2:12; 2Th 3:14; Phm 1:21

TSK: 2Co 2:10

whom ye : 2Co 5:20; Mat 18:18; Joh 20:23; 1Co 5:4

person : or, sight

TSK: 2Co 2:11

2Co 11:3, 2Co 11:14; 1Ch 21:1, 1Ch 21:2; Job 1:11, Job 2:3, Job 2:5, Job 2:9; Zec 3:1-4; Luk 22:31; Joh 13:2; Act 1:25; 1Co 7:5; Eph 6:11, Eph 6:12; 2Ti 2:25; 1Pe 5:8; Rev 2:24; Rev 12:9-11, Rev 13:8

TSK: 2Co 2:12

when : Act 16:8, Act 20:1-6, Act 20:8

and a : Act 14:27; 1Co 16:9; Col 4:3; Rev 3:7, Rev 3:8

TSK: 2Co 2:13

no rest : 2Co 7:5, 2Co 7:6

Titus : 2Co 8:6, 2Co 8:16, 2Co 8:23, 2Co 12:18; Gal 2:1, Gal 2:3; 2Ti 4:10; Tit 1:4

I went : Act 20:1, Act 20:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 1:23

Moreover, I call God for a record upon my soul - It is well remarked by Rosenmuller, that the second chapter should have commenced here, since there is here a transition in the subject more distinct than where the second chapter is actually made to begin. Here Tyndale commences the second chapter. This verse, with the subsequent statements, is designed to show them the true reason why he had changed his purpose, and had not visited them according to his first proposal. And that reason was not that he was fickle and inconstant; but it was that he apprehended that if he should go to them in their irregular and disorderly state, he would be under a necessity of resorting to harsh measures, and to a severity of discipline that would be alike painful to them and to him. Dr. Paley has shown with great plausibility, if not with moral certainty, that Paul’ s change of purpose about visiting them was made before he wrote his First Epistle; that he had at first resolved to visit them, but that on subsequent reflection, he thought it would be better to try the effect of a faithful letter to them, admonishing them of their errors, and entreating them to exercise proper discipline themselves on the principal offender; that with this feeling he wrote his First Epistle, in which he does not state to them as yet his change of purpose, or the reason of it; but that now after he had written that letter, and after it had had all the effect which he desired, he states the true reason why he had not visited them.

It was now proper to do it; and that reason was, that he desired to spare them the severity of discipline, and had resorted to the more mild and affectionate measure of sending them a letter, and thus not making it necessary personally to administer discipline; see Paley’ s Horae Paulinae, on 2 Corinthians, Numbers 4 and 5. The phrase, "I call God for a record upon my soul,"is in the Greek, "I call God for a witness against my soul."It is a solemn oath, or appeal to God; and implies, that if he did not in that case declare the truth, he desired that God would be a witness against him, and would punish him accordingly. The reason why he made this solemn appeal to God was, the importance of his vindicating his own character before the church, from the charges which had been brought against him.

That to spare you - To avoid the necessity of inflicting punishment on you; of exercising severe and painful discipline. If he went among them in the state of irregularity and disorder which prevailed there, he would feel it to be necessary to exert his authority as an apostle, and remove at once the offending members from the church. He expected to avoid the necessity of these painful acts of discipline, by sending to them a faithful and affectionate epistle, and thus inducing them to reform, and to avoid the necessity of a resort to that which would have been so trying to him and to them. It was not, then, a disregard for them, or a lack of attachment to them, which had led him to change his purpose, but it was the result of tender affection. This cause of the change of his propose, of course, he would not make known to them in his First Epistle, but now that that letter had accomplished all he had desired, it was proper that they should be apprized of the reason why he had resorted to this instead of visiting them personally.

Barnes: 2Co 1:24

Not for that we have dominion ... - The sense of this passage I take to be this: "The course which we have pursued has been chosen not because we wish to lord it over your faith, to control your belief, but because we desired to promote your happiness. Had the former been our object, had we wished to set up a lordship or dominion over you, we should have come to you with our apostolical authority, and in the severity of apostolic discipline. We had power to command obedience, and to control your faith. But we chose not to do it. Our object was to promote your highest happiness. We, therefore, chose the mildest and gentlest manner possible; we did not exercise authority in discipline, we sent an affectionate and tender letter."While the apostles had the right to prescribe the articles of belief, and to propound the doctrines of God, yet they would not do even that in such a manner as to seem to "lord it over God’ s heritage"( οὐκ κυριευομεν ouk kurieuomen ); they did not set up absolute authority, or prescribe the things to be believed in a lordly and imperative manner; nor would they make use of the severity of power to enforce what they taught. They appealed to reason; they employed persuasion; they made use of light and love to accomplish their desires.

Are helpers of your joy - This is our main object, to promote your joy. This object we have pursued in our plans, and in order to secure this. we forbore to come to you, when, if we did come at that time, we should have given occasion perhaps to the charge that we sought to lord it over your faith.

For by faith ye stand - see the note, 1Co 15:1. This seems to be a kind of proverbial expression, stating a general truth, that it was by faith that Christians were to be established or confirmed. The connection here requires us to understand this as a reason why he would not attempt to lord it over their faith; or to exercise dominion over them. That reason was, that thus far they had stood firm, in the main, in the faith 1Co 15:1; they had adhered to the truths of the gospel, and in a special manner now, in yielding obedience to the commands and entreaties of Paul in the First Epistle, they had showed that they were in the faith, and firm in faith. It was not necessary or proper, therefore, for him to attempt to exercise lordship over their belief, but all that was needful was to help forward their joy, for they were firm in the faith. We may observe:

(1) That it is a part of the duty of ministers to help forward the joy of Christians.

\caps1 (2) t\caps0 his should be the object even in administering discipline and reproof.

\caps1 (3) i\caps0 f even Paul would not attempt to lord it over the faith of Christians, to establish a domination over their belief, how absurd and wicked is it for uninspired ministers now, for individual ministers, for conferences, conventions, presbyteries, synods, councils, or for the pope, to attempt to establish a spiritual dominion in controlling the faith of people. The great evils in the church have arisen from their attempting to do what Paul would not do; from attempting to establish a dominion which Paul never sought, and which Paul would have abhorred. Faith must be free, and religion must be free, or they cannot exist at all.

Remarks

In view of this chapter we may remark:

1. God is the only true and real Source of comfort in times of trial, 2Co 1:3. It is from Him that all real consolation must come, and he only can meet and sustain the soul when it is borne down with calamity. All persons are subjected to trial, and at some periods of their lives, to severe trial. Sickness is a trial; the death of a friend is a trial; the loss of property or health, disappointment, and reproach, and slander, and poverty, and want, are trials to which we are all more or less exposed. In these trials, it is natural to look to some source of consolation; some way in which they may be borne. Some seek consolation in philosophy, and endeavor to blunt their feelings and destroy their sensibilities, as the ancient stoics did. But "to destroy sensibility is not to produce comfort"- Dr. Mason. Some plunge deep into pleasures, and endeavor to drown their sorrows in the intoxicating draught; but this is not to produce comfort to the soul, even were it possible in such pleasures to forget their sorrows. Such were the ancient Epicureans. Some seek consolation in their surviving friends, and look to them to comfort and sustain the sinking heart. But the arm of an earthly friend is feeble, when God lays His hand upon us. It is only the hand that smites that can heal; only the God that sends the affliction, that can bind up the broken spirit. He is the "Father of mercies,"and He is "the God of all consolation;"and in affliction there is no true comfort except in Him.

2. This consolation in God is derived from many sources:

\tx720 \tx1080 (a)    He is the "Father of mercies,"and we may be assured, therefore, that He does nothing inconsistent with mercy.

(b)    We may be assured that He is right - always right, and that He does nothing but right. We may not be able to see the reason of His actions, but we may have the assurance that it is all right, and will yet be seen to be right.

©    There is comfort in the fact, that our afflictions are ordered by an intelligent Being, by One who is all-wise, and all-knowing.

They are not the result of blind chance; but they are ordered by One who is wise to know what ought to be done; and who is so fair that he will do nothing wrong. There could be no consolation in the feeling that mere chance directed our trials; nor can there be consolation except in the feeling that a being of intelligence and goodness directs and orders all. The true comfort, therefore, is to be found in religion, not in atheism and philosophy.

3. It is possible to bless God in the midst of trials, and as the result of trial. It is possible so clearly to see His hand, and to be so fully satisfied with His wisdom and goodness of His dealings even when we are severely afflicted, as to see that He is worthy of our highest confidence and most exalted praise, 2Co 1:3. God may be seen, then, to be the "Father of mercies;"and He may impart, even then, a consolation which we never experience in the days of prosperity. Some of the purest and most elevated joys known upon earth, are experienced in the very midst of outward calamities, and the most sincere and elevated thanksgivings which are offered to God, are often those which are the result of sanctified afflictions. It is when we are brought out from such trials, where we have experienced the rich consolations and the sustaining power of the gospel, that we are most disposed to say with Paul, "Blessed be God;"and can most clearly see that he is the "Father of mercies."No Christian will ever have occasion to regret the trials through which God has brought him. I never knew a sincere Christian who was not finally benefitted by trials.

4. Christian joy is not apathy, it is comfort; 2Co 1:4-5. It is not insensibility to suffering; it is not stoical indifference. The Christian feels his sufferings as keenly as others. The Lord Jesus was as sensitive to suffering as any one of the human family ever was; he was as susceptible of emotion from reproach, contempt, and scorn, and he as keenly felt the pain of the scourge, the nails, and the cross, as any one could. But there is positive joy, there is true and solid comfort. There is substantial, pure, and elevated happiness. Religion does not blunt the feelings, or destroy the sensibility, but it brings in consolations which enable us to bear our pains, and to endure persecution without complaining. In this, religion differs from all systems of philosophy. The one attempts to blunt and destroy our sensibilities to suffering; the other, while it makes us more delicate and tender in our feelings, gives consolation adapted to that delicate sensibility, and suited to sustain the soul, notwithstanding the acuteness of its sufferings.

5. Ministers of the gospel may expect to be especially tried and afflicted; 2Co 1:5. So it was with Paul and his fellow-apostles; and so it has been since. They are the special objects of the hatred of sinners, as they stand in the way of the sinful pursuits and pleasures of the world; and they are, like their Master, especially hated by the enemy of souls. Besides, they are, by their office, required to minister consolation to others who are afflicted; and it is so ordered in the providence of God, that they are subjected to special trials often, in order that they may be able to impart special consolations. They are to be the examples and the guides of the church of God; and God takes care that they shall be permitted to show by their example, as well as by their preaching, the supporting power of the gospel in times of trial.

6. If we suffer much in the cause of the Redeemer, we may also expect much consolation; 2Co 1:5. Christ will take care that our hearts shall be filled with joy and peace. As our trials in his cause are, so shall our consolations be. If we suffer much, we shall enjoy much; if we are persecuted much, we shall have much support; if our names are cast out among people for his sake, we shall have increasing evidence that they are written in his Book of Life. There are things in the Christian religion which can be learned only in the furnace of affliction; and he who has never been afflicted on account of his attachment to Christ, is a stranger yet to much, very much of the fullness and beauty of that system of religion which has been appointed by the Redeemer, and to much, very much, of the beauty and power of the promises of the Bible. No one will ever understand all the Bible who is not favored with much persecution and many trials.

7. We should be willing to suffer; 2Co 1:3-5. If we are willing to be happy, we should also be willing to suffer. If we desire to be happy in religion, we should be willing to suffer. If we expect to be happy, we should also be willing to endure much. Trials suit us for enjoyment here, as well as for heaven hereafter.

8. One great design of the consolation which is imparted to Christians in the time of affliction is, that they may be able to impart consolation also to others; 2Co 1:4, 2Co 1:6-7. God designs that we should thus be mutual aids. And He comforts a minister in his trials, that he may, by his own experience, be able to minister consolation to the people of his charge he comforts a parent, that he may administer consolation to his children; a friend, that he may comfort a friend. He who attempts to administer consolation should be able to speak from experience: and God, therefore, afflicts and comforts all His people, that they may know how to administer consolation to those with whom they are connected.

9. If we have experienced special consolations ourselves in times of trial, we are under obligations to seek out and comfort others who are afflicted. So Paul felt. We should feel that God has qualified us for this work; and having qualified us for it, that He calls on us to do it. The consolation which God gives in affliction is a rich treasure which we are bound to impart to others; the experience which we have of the true sources of consolation is an inestimable talent which we are to use for the promotion of his glory. No man has a talent for doing more direct good than he who can go to the afflicted, and bear testimony, from his own experience, to the goodness of God. And every one who can testify that God is good, and is able to support the soul in times of trial - and what Christian cannot do it who has ever been afflicted? - should regard himself as favored with a special talent for doing good, and should rejoice in the privilege of using it to the glory of God. For there is no talent more honorable than that of being able to promote the divine glory, to comfort the afflicted, or to be able from personal experience, to testify that God is good - always good. "The power of doing good, always implies an obligation to do it"- Cotton Mather.

10. In this chapter, we have a case of a near contemplation of death. 2Co 1:8-9. Paul expected soon to die. He had the sentence of death in himself. He saw no human probability of escape. He was called, therefore, calmly to look death in the face, and to contemplate it as an event certain and near. Such a condition is deeply interesting, it is the important crisis of life. And yet it is an event which all must soon contemplate. We all, in a short period, each one for himself, must look upon death as certain. and as near to us; as an event in which we are personally interested, and from which we cannot escape. Much as we may turn away from it in health, and unanxious as we may be then in regard to it, yet by no possibility can we long avert our minds from the subject. It is interesting, then, to inquire how Paul felt when he looked at death; how we should feel; and how we actually shall feel when we come to die.

11. A contemplation of death as near and certain, is suited to lead us to trust in God. This was the effect in the case of Paul; 2Co 1:9. He had learned in health to put his trust in Him, and now, when the trial was apparently near, he had no where else to go, and he confided in him alone. He felt that if he was rescued, it could be only by the interposition of God; and that there was none but God who could sustain him if he should die. And what event can there be that is so well fitted to lead us to trust in God as death? And where else can we go in view of that dark hour? For:

(a) We know not what death is. We have not tried it; nor do we know what grace may be necessary for us in those unknown pangs and sufferings; in that deep darkness, and that sad gloom.

(b) Our friends cannot help us then. They will, they must, then, give us the parting hand; and as we enter the shades of the dark valley, they must bid us farewell. The skill of the physician will fall then. Our worldly friends will forsake us when we come to die. They do not love to be in the room of death, and they can give us no consolation if they are there. Our pious friends cannot attend us far in the dark valley. They may pray, and commend us to God, but even they must leave us to die alone. Who but God can attend us? Who but He can support us then?

© Only God knows what is beyond death. How do we know the way to His bar, to His presence, to His heaven? How can we direct our own steps in that dark and unknown world? None but God our Saviour can guide us there; no one else can conduct us to His abode.

(d) None but God can sustain us in the pain, the anguish, the feebleness, the sinking of the powers of body and of mind in that distressing hour. He can uphold us then; and it is an unspeakable privilege to be permitted then, "when heart and flesh faint,"to say of him, "God is the strength of"our "heart, and"our "portion forever;"Psa 73:26.

12. We should regard a restoration from dangerous sickness, and from imminent peril of death as a kind of resurrection. So Paul regarded it; 2Co 1:9. We should remember how easy it would have been for God to have removed us; how rapidly we were tending to the grave; how certainly we should have descended there but for his interposition. We should feel, therefore, that we owe our lives to Him as really and entirely as though we had been raised up from the dead; and that the same kind of power and goodness have been evinced as would have been had God given us life anew. Life is God’ s gift; and every instance of recovery from peril, or from dangerous illness, is as really an interposition of his mercy as though we had been raised up from the dead.

13. We should, in like manner, regard a restoration of our friends from dangerous sickness, or peril of any kind, as a species of resurrection from the dead. When a parent, a husband, a wife or a child has been dangerously ill, Or exposed to some imminent danger, and has been recovered, we cannot but feel that the recovery is entirely owing to the interposition of God. With infinite ease He could have consigned them to the grave; and had He not mercifully interposed, they would have died. As they were originally his gift to us, so we should regard each interposition of that kind as new gift, and receive the recovered and restored friend as a fresh gift from His hand,

14. We should feel that lives thus preserved and thus recovered from danger, belong to God. He has preserved them. In the most absolute sense they belong to Him, and to Him they should be consecrated. So Paul felt; and his whole life shows how entirely he regarded himself as bound to devote a life often preserved in the midst of peril, to the service of his kind Benefactor. There is no claim more absolute than that which God has on those whom He has preserved from dangerous situations, or whom He has raised up from the borders of the grave. All the strength which He has imparted, all the talent, learning, skill, which He has thus preserved, should be regarded in the most absolute sense as His, and should be honestly and entirely consecrated to Him. But for Him we should have died; and He has a right to our services and obedience which is entire, and which should be felt to be perpetual. And it may be added, that the right is not less clear and strong to the service of those whom He keeps without their being exposed to such peril, or raised up from such beds of sickness. Only a very few of the interventions of God on our behalf are seen by us. A small part of the perils to which we may be really exposed are seen. And it is no less owing to His preserving care that we are kept in health, and strength, and in the enjoyment of reason, than it is that we are raised up from dangerous sickness. Man is as much bound to devote himself to God for preserving him from sickness and danger as He is for raising him up when he has been sick, and defending him in danger.

15. We have here an instance of the principle on which Paul acted, 2Co 1:12. In his aims, and in the manner of accomplishing his aims, He was guided only by the principles of simplicity and sincerity, and by the grace of God. He had no sinister and worldly purpose; he had no crooked and subtle policy by which to accomplish his purposes. He sought simply the glory of God and the salvation of man; and he sought this in a manner plain, direct, honest, and straightforward. He admitted none of the principles of worldly policy which have been so often acted on since in the church; he knew nothing of "pious frauds,"which have so often disgraced the professed friends of the Redeemer; he admitted no form of deception and delusion, even for the promotion of objects which were great, and good, and desirable. He knew that all that ought to be done could be accomplished by straightforward and simple-hearted purposes; and that a cause which depended on the carnal and crooked policy of the world was a bad cause; and that such policy would ultimately ruin the best of causes. How happy would it have been if these views had always prevailed in the church!

16. We see the value of a good conscience, 2Co 1:12. Paul had the testimony of an enlightened conscience to the correctness and uprightness of his course of life everywhere. He felt assured that his aims had been right; and that he had endeavored in all simplicity and sincerity to pursue a course of life which such a conscience would approve. Such a testimony, such an approving conscience is of inestimable value. It is worth more than gold, and crowns, and all that the earth can give. When like Paul we are exposed to peril, or trial, or calamity, it matters little, if we have an approving conscience. When like him we are persecuted, it matters little if we have the testimony of our own minds that we have pursued an upright and an honest course of life. When like him we look death in the face, and feel that we "have the sentence of death in ourselves,"of what inestimable value then will be an approving conscience! How unspeakable the consolation if we can look back then on a life spent in conscious integrity; a life spent in endeavoring to promote the glory of God and the salvation of the world!

17. Every Christian should feel himself sacredly bound to maintain a character of veracity, 2Co 1:19-20. Christ was always true to his word; and all that God has promised shall be certainly fulfilled. And as a Christian is a professed follower of him who was "the Amen and the true Witness,"he should feel himself bound by the most sacred obligations to adhere to all his promises, and to fulfill all His word. No man can do any good who is not a man of truth; and in no way can Christians more dishonor their profession, and injure the cause of the Redeemer, than by a lack of character for unimpeachable veracity. If they make promises which are never fulfilled; if they state that as true which is not true; if they overload their narratives with circumstances which had no existence; if they deceive, and defraud others; and if they are so loose in their statements that no one believes them, it is impossible for them to do good in their Christian profession. Every Christian should have - as he easily may have - such a character for veracity that every person shall put implicit confidence in all His promises and statements; so implicit that they shall deem his word as good as an oath; and His promise as certain as though it were secured by notes and bonds in the most solemn manner. The word of a Christian should need no strengthening by oaths and bonds; it should be such that it could really not be strengthened by anything that notes and bonds could add to it.

18. All Christians should regard themselves as consecrated to God, 2Co 1:21. They have been anointed, or set apart to his service. They should feel that they are as really set apart to His service as the ancient prophets, priests, and kings were to their appropriate offices by the ceremony of anointing. They belong to God, and are under every sacred and solemn obligation to live to Him, and Him alone.

19. It is an inestimable privilege to be a Christian, 2Co 1:21-22. It is regarded as a privilege to be an heir to an estate, and to have an assurance that it will be ours. But the Christian has an "earnest,"a pledge that heaven is his. He is anointed by God; he is sealed for heaven. Heaven is his home; and God is giving to him daily evidence in his own experience that he will soon be admitted to its pure and blissful abodes.

20. The joys of the Christian on earth are of the same nature as the joys of heaven. These comforts are an "earnest’ of the future inheritance; a part of that which the Christian is to enjoy forever. His joys on earth are "heaven begun;"and all that is needful to constitute heaven is that these joys should he expanded and perpetuated. There will be no other heaven than that which would be constituted by the expanded joys of a Christian.

21. No one is a Christian, no one is suited for heaven, who has not such principles and joys as being fully expanded and developed would constitute heaven. The joys of heaven are not to be created for us as some new thing; they are not to be such as we have had no foretaste, no conception of; but they are to be such as will be produced of necessity by removing imperfection from the joys and feelings of the believer, and carrying them out without alloy, and without interruption, and without end. The man, therefore, who has such a character, that if fairly developed would not constitute the joys of heaven, is not a Christian. He has no evidence that he has been born again; and all his joys are fancied and delusive.

22. Christians should be careful not to grieve the Holy Spirit; compare Eph 4:30. It is by that Spirit that they are "anointed"and "sealed,"and it is by his influences that they have the "earnest"of their future inheritance. All good influences on their minds proceed from that Spirit; and it should be their high and constant aim not to grieve him. By no course of conduct, by no conversation, by no impure thought, should they drive that Spirit from their minds. All their peace and joy is dependent on their cherishing his sacred influences; and by all the means in their power they should strive to secure his constant agency on their souls.

Barnes: 2Co 2:1

But I determined this with myself - I made up my mind on this point; I formed this resolution in regard to my course.

That I would not come again to you in heaviness - In grief ( ἐνη λύπ enē lup ). "I would not come, if I could avoid it, in circumstances which must have grieved both me and you. I would not come while there existed among you such irregularities as must have pained my heart, and as must have compelled me to resort to such acts of discipline as would be painful to you. I resolved, therefore, to endeavor to remove these evils before I came, that when I did come, my visit might be mutually agreeable to us both. For that reason I changed my purpose about visiting you, when I heard of those disorders, and resolved to send an epistle. If that should be successful, then the way would be open for an agreeable visit to you."This verse, therefore, contains the statement of the principal reason why he had not come to them as he had at first proposed. It was really from no fickleness, but it was from love to them, and a desire that his visit should be mutually agreeable, compare the notes, 2Co 1:23.

Barnes: 2Co 2:2

For if I make you sorry - "If when I should come among you, I should be called on to inflict sorrow by punishing your offending brethren by an act of severe discipline as soon as I came, who would there be to give me comfort but those very persons whom I had affected with grief? How little prepared would they be to make me happy, and to comfort me, amidst the deep sorrow which I should have caused by an act of severe discipline. After such an act - an act that would spread sorrow through the whole church, how could I expect that comfort which I should desire to find among you. The whole church would be affected with grief; and though I might be sustained by the sound part of the church, yet my visit would be attended with painful circumstances. I resolved, therefore, to remove all cause of difficulty, if possible, before I came, that my visit might be pleasant to us all."The idea is, that there was such a sympathy between him and them; that he was so attached to them, that he could not expect to be happy unless they were happy; that though he might be conscious he was only discharging a duty, and that God would sustain him in it, yet that it would mar the pleasure of his visit, and destroy all his anticipated happiness by the general grief.

Barnes: 2Co 2:3

And I wrote this same unto you - The words "this same"( τοῦτο αὐτὸ (touto auto ) refer to what he had written to them in the former Epistle, particularly to what he had written in regard to the incestuous person, requiring them to excommunicate him. Probably the expression also includes the commands in his former Epistle to reform their conduct in general, and to put away the abuses and evil practices which prevailed in the church there.

Lest when I came ... - Lest I should be obliged if I came personally to exercise the severity of discipline, and thus to diffuse sorrow throughout the entire church.

I should have sorrow from them of whom I ought to rejoice - Lest I should have grief in the church. Lest the conduct of the church, and the abuses which prevail in it should give me sorrow. I should be grieved with the existence of these evils; and I should be obliged to resort to measures which would be painful to me, and to the whole church. Paul sought to avoid this by persuading them before he came to exercise the discipline themselves, and to put away the evil practices which prevailed among them.

Having confidence in you all - Having confidence that this is your general character, that whatever adds to my joy, or promotes my happiness, would give joy to you all. Paul had enemies in Corinth; he knew that there were some there whose minds were alienated from him, and who were endeavoring to do him injury. Yet he did not doubt that it was the general character of the church that they wished him well, and would desire to make him happy; that what would tend to promote his happiness would also promote theirs; and therefore, that they would be willing to do anything that would make his visit agreeable to him when he came among them. He was, therefore, persuaded that if he wrote them an affectionate letter, they would listen to his injunctions, that thus all that was painful might be avoided when he came among them.

Barnes: 2Co 2:4

For out of much affliction - Possibly Paul’ s enemies had charged him with being harsh and overbearing. They may have said that there was much needless severity in his letter. He here meets that, and says, that it was with much pain and many tears that he was constrained to write as he did. He was pained at their conduct, and at the necessity which existed for such an epistle. This is an eminently beautiful instance of Paul’ s kindness of heart, and his susceptibility to tender impressions. The evil conduct of others gives pain to a good man; and the necessity of administering reproof and discipline is often as painful to him who does it, as it is to those who are the subjects of it.

And anguish of heart - The word rendered "anguish"( συνοχὴ sunochē ) means, properly, "a holding together or shutting up"; and then, "pressure, distress, anguish"- an affliction of the heart by which one feels tightened or constrained; such a pressure as great grief causes at the heart.

I wrote unto you with many tears - With much weeping and grief that I was constrained to write such a letter. This was an instance of Paul’ s great tenderness of heart - a trait of character which, he uniformly evinced. With all his strength of mind, and all His courage and readiness to face danger, Paul was not ashamed to weep; and especially if he had any occasion of censuring his Christian brethren, or administering discipline; compare Phi 3:18; Act 20:31. This is also a specimen of the manner in which Paul met the faults of his Christian brethren. It was not with bitter denunciation. It was not with sarcasm and ridicule. It was not by emblazoning those faults abroad to others. It was not with the spirit of rejoicing that they had committed errors, and had been guilty of sin. It was not as if he was glad of the opportunity of administering rebuke, and took pleasure in denunciation and in the language of reproof. All this is often done by others; but Paul pursued a different course. He sent an affectionate letter to the offenders themselves; and he did it with many tears. it was done weeping. Admonition would always be done right if it was done with tears. Discipline would always be right, and would be effectual, if it were administered with tears. Any man will receive an admonition kindly, if he who administers it does it weeping; and the heart of an offender will be melted, if he who attempts to reprove him comes to him with tears. How happy would it be if all who attempt to reprove should do it with Paul’ s spirit. How happy, if all discipline should be administered in the church in his manner. But, we may add, how seldom is this done! How few are there who feel themselves called on to reprove an offending brother, or to charge a brother with heresy or crime, that do it with tears!

Not that ye should be grieved - It was not my object to give you pain.

But that ye might know the love ... - This was one of the best evidences of his great love to them which he could possibly give. It is proof of genuine friendship for another, when we faithfully and affectionately admonish him of the error of his course; it is the highest proof of affection when we do it with tears. It is cruelty to suffer a brother to remain in sin unadmonished; it is cruel to admonish him of it in a harsh, severe, and authoritative tone; but it is proof of tender attachment when we go to him with tears, and entreat him to repent and reform. No one gives higher proof of attachment to another than he who affectionately admonishes him of his sin and danger.

Barnes: 2Co 2:5

If any have caused grief - There is doubtless here an allusion to the incestuous person. But it is very delicately done. He does not mention him by name. There is not anywhere an allusion to his name; nor is it possible now to know it. Is this not a proof that the names of the offending brethren in a church should not be put on the records of sessions, and churches, and presbyteries, to be handed down to posterity? Paul does not here either expressly refer to such a person. He makes his remark general, that it might be as tender and kind to the offending brother as possible. They would know whom he meant, but they had already punished him, as Paul supposed, enough, and note all that he said in regard to him was as tender as possible, and suited, as much as possible, to conciliate his feelings and allay his grief. He did not harshly charge him with sin; he did not use any abusive or severe epithets; but he gently insinuates that he "had caused grief;"he had pained the hearts of his brethren.

He hath not grieved me, but in part - He has not particularly offended or grieved me. He has grieved me only in common with others, and as a part of the church of Christ. All have common cause of grief; and I have no interest in it which is not common to you all. I am but one of a great number who have felt the deepest concern on account of his conduct.

That I may not overcharge you all - That I may not bear hard ( ἐπιβαρῶ epibarō ) on you all; that I may not accuse you all of having caused me grief. The sense is, "Grief has been produced. I, in common with the church, have been pained, and deeply pained, with the conduct of the individual referred to; and with that of his abettors and friends. But I would not charge the whole church with it; or seem to bear hard on them, or overcharge them with lack of zeal for their purity, or unwillingness to remove the evil."They had shown their willingness to correct the evil by promptly removing the offender when he had directed it. The sense of this verse should be connected with the verse that follows; and the idea is, that they had promptly administered sufficient discipline, and that they were not now to be charged severely with having neglected it. Even while Paul said he had been pained and grieved, he had seen occasion not to bear hard on the whole church, but to be ready to commend them for their promptness in removing the cause of the offence.

Barnes: 2Co 2:6

Sufficient to such a man - The incestuous person who had been by Paul’ s direction removed from the church. The object of Paul here is to have him again restored. For that purpose he says that the punishment which they had inflicted on him was "sufficient."It was:

(1)    A sufficient expression of the evil of the offence, and of the readiness of the church to preserve itself pure; and,

(2)    It was a sufficient punishment to the offender.

It had accomplished all that he had desired. It had humbled him, and brought him to repentance; and doubtless led him to put away his "wife"; compare note, 1Co 5:1. As that had been done, it was proper now that he should be again restored to the privileges of the church. No evil would result from such a restoration, and their duty to their penitent brother demanded it. Mr. Locke has remarked that Paul conducts this subject here with very great tenderness and delicacy. The entire passage from 2Co 2:5 to 2Co 2:10 relates solely to this offending brother, yet he never once mentions his name, nor does he mention his crime. He speaks of him only in the soft terms of "such a one"and "any one:"nor does he use an epithet which would be calculated to wound his feelings, or to transmit his name to posterity, or to communicate it to other churches. So that though this Epistle should be read, as Paul doubtless intended, by other churches, and be transmitted to future times, yet no one would ever be acquainted with the name of the individual. How different this from the temper of those who would emblazon abroad the names of offenders, or make a permanent record to carry them down with dishonor to posterity?

Which was inflicted of many - By the church in its collective capacity; see the note on 1Co 5:4. Paul had required the church to administer this act of discipline, and they had promptly done it. It is evident that the whole church was concerned in the administration of the act of discipline; as the words "of many"( ἀπὸ τῶν πλείονων apo tōn pleionōn are not applicable either to a single"bishop, or a single minister, or a presbytery, or a bench of elders: nor can they be so regarded, except by a forced and unnatural construction. Paul had directed it to be done by the assembled church 1Co 5:4, and this phrase shows that they had followed his instructions. Locke supposes that the phrase means, "by the majority;"Macknight renders it, "by the greater number;"Bloomfield supposes that it means that the "punishment was carried into effect by all."Doddridge paraphrases it, "by the whole body of your society."The expression proves beyond a doubt that the whole body of the society was concerned in the act of the excommunication, and that is a proper way of administering discipline. Whether it proves, however, that that is the mode which is to be observed in all instances, may admit of a doubt, as the example of the early churches, in a particular case, does not prove that that mode has the force of a binding rule on all.

(It cannot fairly be argued from this verse, that the "many"or the whole congregation, were judicially concerned in the act of excommunication; yet as their concurrence was essential, in order to carry the sentence into effect, it was "inflicted of many"in a most emphatic sense. The refusal, on the part of the members of the church, to have any more social contact with the incestuous man, carried into effect what the apostle had judicially pronounced. See the supplementary note on 1Co 5:4.)

Barnes: 2Co 2:7

So that contrariwise - On the other hand: on the contrary. That is, instead of continuing the punishment. Since the punishment was sufficient, and has answered all the purpose of bearing your testimony against the offence, and of bringing him to repentance, you ought again to admit him to your communion.

Ye ought rather to forgive him - Rather than continue the pain and disgrace of excommunication. It follows from this:

(1)    That the proper time for restoring an offender is only when the punishment has answered the purpose for which it was designed; that is, has shown the just abhorrence of the church against the sin, and has reformed the offender; and,

(2)    That when that is done the church ought to forgive the offending brother, and admit him again to their fellowship.

When it can be ascertained that the punishment has been effectual in reforming him, may depend somewhat on the nature of the offence. In this case, it was sufficiently shown by his putting away his wife, and by the manifestations of sorrow. So in other cases, it may be shown by a man’ s abandoning a course of sin, and reforming his life. If he has been unjust, by his repairing the evil; if he has been pursuing an unlawful business, by abandoning it; if he has pursued a course of, vice; by his forsaking it, and by giving satisfactory evidences of sorrow and of reformation, for a period sufficiently long to show his sincerity. The time which will be required in each case, must depend, of course, somewhat on the nature of the offence, the previous character of the individual, the temptations to which he may be exposed, and the disgrace which he may have brought on his Christian calling. It is to be observed, also, that then his restoration is to be regarded as an act of "forgiveness,"a favor ( χαρίσασθαι charisasthai , that is, χαρις charis , favor, grace) on the part of the church. It is not a matter of justice, or of claim on his part for having once dishonored his calling, he has forfeited his right to a good standing among Christians; but it is a matter of favor, and he should be willing to humble himself before the church, and make suitable acknowledgment for his offences.

And comfort him - There is every reason to think that this man became a sincere penitent. If so, he must have been deeply pained at the remembrance of his sin, and the dishonor which he had brought on his profession, as well as at the consequences in which he had been involved. In this deep distress, Paul tells them that they ought to comfort him. They should receive him kindly, as God receives to his favor a penitent sinnor. They should not cast out his name as evil; they should not reproach him for his sins; they should not harrow up his recollection of the offence by often referring to it; they should be willing to bury it in lasting forgetfulness, and treat him now as a brother. It is a duty of a church to treat with kindness a true penitent, and receive him to their affectionate embrace. The offence should be forgiven and forgotten. The consolations of the gospel, adapted to the condition of penitents, should be freely administered; and all should be done that can be, to make the offender, when penitent, happy and useful in the community.

Lest perhaps such a one - Still forbearing to mention his name; still showing toward him the utmost tenderness and delicacy.

Should be swallowed up ... - Should be overcome with grief, and should be rendered incapable of usefulness by his excessive sorrow. This is a strong expression, denoting intensity of grief. We speak of a man’ s being drowned in sorrow; or overwhelmed with grief; of grief preying upon him. The figure here is probably taken from deep waters, or from a whirlpool which seems to swallow up anything that comes within reach. Excessive grief or calamity, in the Scriptures, is often compared to such waters; see Psa 124:2-5. "If it had not been the Lord who was on our side when men rose up against us, then they had swallowed us up quick, when their wrath was kindled against us; then the waters had overwhelmed us, the stream had gone over our soul; then the proud waters had gone over our soul;"see Psa 69:1. "Save me, O God, for the waters are come into my soul."Paul apprehended that by excessive grief, the offending brother would be destroyed. His life would waste away under the effect of his excommunication and disgrace, and the remembrance of his offence would prey upon him, and sink him to the grave.

Barnes: 2Co 2:8

Wherefore I beseech you that ye would confirm your love toward him - The word rendered here as "confirm"( κυρῶσαι kurōsai ) occurs in the New Testament only here and in Gal 3:15. It means to give authority, to establish as valid, to confirm; and here means that they should give strong expressions and assurances of their love to him; that they should pursue such a course as would leave no room for doubt in regard to it. Tyndale has well rendered it: "Wherefore I exhort you that love may halve strength over him."Paul referred, doubtless, here to some public act of the church by which the sentence of excommunication might be removed, and by which the offender might have a public assurance of their favor.

Barnes: 2Co 2:9

For to this end also did I write - The apostle did not say that this was the only purpose of his writing, to induce them to excommunicate the offender. He does not say that he wished in an arbitrary manner to test their willingness to obey him, or to induce them to do a thing in itself wrong, in order to try their obedience. But the meaning is this: This was the main reason why he wrote to them, rather than to come personally among them. The thing ought to have been done; the offender ought to be punished; and Paul says that he adopted the method of writing to them rather than of coming among them in person, in order to give them an opportunity to show whether they were disposed to be obedient. And the sense is, "You may now forgive him. He has not only been sufficiently punished, and he has not only evinced suitable penitence, but also another object which I had in view has been accomplished. I desired to see whether you were, as a church, disposed to be obedient. That object, also, has been accomplished. And now, since everything aimed at in the case of discipline has been secured, you may forgive him, and should, without hesitation, again receive him to the bosom of the church."

Barnes: 2Co 2:10

To whom ye forgive anything - The sense here is, "I have confidence in you as a Christian society and such confidence, that if you forgive an offence in one of your members, I shall approve the act, and shall also be ready to forgive."He refers, doubtless, to this particular case; but he makes his remark general. It is implied here, I think, that the Corinthians were disposed to forgive the offending brother; and Paul here assures them that they had his hearty assent to this, and that if they did forgive him, he was ready to join them in the act, and to forgive him also.

For if I forgave anything - If I forgive anything; if I remit any of the punishments which have been inflicted by my authority.

For your sakes - It is not on account of the offender alone; it is in order to promote the happiness and purity of the church.

In the person of Christ - Locke paraphrases this, "By the authority, and in the name of Christ."Doddridge,"As in the person of Christ, and by the high authority with which he has been pleased to invest me."Tyndale, "In the room of Christ."The word rendered "person"(Margin, "sight," πρόσωπον prosōpon , from πρός pros and ὤψ ōps ), means properly the part toward, at, and around the eye - Robinson. Then it means the face, visage, countenance; then the presence, person, etc. Here it probably means, in the presence of Christ; with his eye upon me, and conscious that I am acting before him, and must give account to him. It implies, undoubtedly, that Paul acted by his authority, and felt that he was doing that which Christ would approve.

Barnes: 2Co 2:11

Lest Satan - The devil. The name Satan denotes an adversary, an accuser, an enemy. It is the usual proper name which is given to the devil, the great adversary of God and man.

Should get an advantage of us - The literal translation of the Greek would be, "That we may not be defrauded by Satan."( Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ Hina mē pleonektēthōmen hupo Satana ). The verb used here denotes to have more than another; then to gain, to take advantage of one, to defraud. And the idea is, that they should at once re-admit the penitent offender to their communion, lest if they did not do it, Satan would take advantage of it to do injury to him and them. It is a reason given by Paul why they should lose no time in restoring him to the church. What the advantage was which Satan might gain, Paul does not specify. It might be this: That under pretence of duty, and seeking the purity of the church, Satan would tempt them to harsh measures; to needless severity of discipline; to an unkind and unforgiving spirit; and thus, at the same time, injure the cause of religion, and ruin him who had been the subject of discipline.

For we are not ignorant of his devices - We know his plans, his thoughts, his cunning, his skill. We are not ignorant of the great number of stratagems which he is constantly using to injure us, and to destroy the souls of people. He is full of wiles; and Paul had had abundant occasion to be acquainted with the means which he had used to defeat his plans and to destroy the church. The church, at all times, has been subjected to the influence of those wiles, as well as individual Christians. And the church, therefore, as well as individual Christians, should be constantly on its guard against those snares. Even the best and purest efforts of the church are often perverted, as in the case of administering discipline, to the worst results; and by the imprudence and lack of wisdom; by the rashness or overheated zeal; by the pretensions to great purity and love of truth; and by a harsh, severe, and censorious spirit, Satan often takes advantage of the church, and advances his own dark and mischievous designs.

Barnes: 2Co 2:12

Furthermore - But ( δὲ de ). This particle is properly adversative; but frequently denotes transition, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory. Here, it is designed to continue or explain the statement before made of his deep affection for the church, and his interest in its affairs. He therefore tells them that when he came to Troas, and was favored there with great success, and was engaged in a manner most likely of all others to interest his feelings and to give him joy, yet he was deeply distressed because he had not heard, as he expected, from them; but so deep was his anxiety that he left Troas and went into Macedonia.

When I came to Troas - This was a city of Phrygia, or Mysia, on the Hellespont, between Troy on the north, and Assos on the south; see note on Act 16:8. It was on the regular route from Ephesus to Macedonia. Paul took that route because on his journey to Macedonia he had resolved, for the reasons above stated, not to go to Corinth.

To preach Christ’ s gospel - Greek. "For ( εἰς eis ) the gospel of Christ;"that is, on account of his gospel; or to promote it. Why he selected Troas, or the region of the Troad (note, Act 16:8), as the field of his labors, he does not say. It is probable that he was waiting there to hear from Corinth by Titus, and while there he resolved not to be idle, but to make known as much as possible the gospel.

And a door was opened unto me - see the note, 1Co 16:9. There was an opportunity of doing good, and the people were disposed to hear the gospel. This was a work in which Paul delighted to engage, and in which he usually found his highest comfort. It was of all things the most adapted to promote his happiness.

Barnes: 2Co 2:13

I had no rest in my spirit - I was disappointed, sad, deeply anxious. Though the work in which I was engaged was that which usually gives me my highest joy, yet such was my anxiety to learn the state of things in Corinth, and the success of my letter, and to see Titus, whom I was expecting, that I had comparatively no peace, and no comfort.

But taking my leave of them - Though so many considerations urged me to stay; though there was such a promising field of labor, yet such was my anxiety to hear from you, that I left them.

I went from thence into Macedonia - see the note, Act 16:9. I went over where I expected to find Titus, and to learn the state of your affairs. This is one of the few instances in which Paul left an inviting field of labor, and where there was a prospect of signal success, to go to another place. It is adduced here to show the deep interest which he had in the church at Corinth, and his anxiety to learn what was their condition. It shows that there may be cases where it is proper for ministers to leave a field of great and inviting usefulness, to go to another field and to engage in another part of the great vineyard.

Poole: 2Co 1:23

Here is a perfect form of an oath, which is nothing else but a solemn calling of God to witness the truth of what we speak, whether promising or asserting. Those words,

upon my soul also have the force of an imprecation; but it is in a very serious thing: the apostle was deeply charged with levity, for not making good his promise in coming; and because he reasonably presumed, that some amongst them would be difficult to believe the true cause, to gain credit with them, he takes a voluntary oath, which in weighty matters is lawful (though sometimes it be done not before a magistrate). The thing he thus attests is: That he hitherto had forborne to come out of kindness to them; to

spare them, (as he phraseth it), which may either be understood of their purses, for he could not have gone without some charge to them, though he took no standing salary from them for preaching: or (as others possibly judge better) to spare their persons; for if he had come before they had reformed those abuses that were amongst them, he must (as he before spake) have come unto them with a rod.

Poole: 2Co 1:24

Not for that we have dominion over your faith not (say some) that we pretend or boast of any dominion over you because of your faith, as if upon that account we would be chargeable, and exact monies of you. But their interpretation is better, who think that by these words the apostle removes from himself, and much more from all inferior ministers, any power of imposing upon people to believe any thing, but what God had in his word revealed as the object of faith. He had in the verse before used the phrase spare you, which he thought might sound harsh in their ears, and give some occasion to carp at him, as if he designed some lordly power over them: No, (saith the apostle), though I speak of sparing you, I intend no exercise of lordly power,

but only to promote your joy by removing those things which hinder your true rejoicing. Your present glorying is not good, while these disorders, contrary to the will of God, are amongst you; and you are full of contentions and divisions, which hinder your comfortable society and communion together, as one body.

For by faith ye stand the most of you stand in the faith (so some interpret this). I should rather make this the sense, by faith you must stand; if you err in matters of faith, (as some of this church had done in the business of the resurrection, as the apostle told us in 1Co 15:1-58 ), you fall; you no longer stand than you keep the faith pure and uncorrupt. For, because of their errors as to the resurrection, I cannot tell how to make the apostle’ s sense to be what some learned men make it to bear, that he had nothing to blame in them in matters of faith, but only in some things referring to order; and therefore they need not to suspect his exercise of any dominion over their faith.

Poole: 2Co 2:1

2Co 2:1-5 Paul, having shown a motive of tenderness for not

coming to Corinth, as also for writing his former Epistle,

2Co 2:6-9 declareth himself satisfied with the censure inflicted

on the incestuous person, and desireth them to forgive

and comfort him,

2Co 2:10,11 as he himself had forgiven him in Christ’ s name.

2Co 2:12,13 His uneasiness for not finding Titus at Troas had

caused him to go forthwith into Macedonia.

2Co 2:14-16 He blesseth God for the successfulness of his labours

every where,

2Co 2:17 professing his sincerity and disinterestedness before God.

One reason why I put off my formerly intended journey to you, was, that I might give you time to repent, and reform those disorders that were amongst you, that my coming to you might neither cause heaviness in you, seeing me come with a rod, to chide and reprove you; nor yet in myself, who do not delight in censures and chidings, but must myself have been sad to have seen such errors and disorders amongst you, as I must by my paternal and apostolical authority have corrected.

Poole: 2Co 2:2

When I am there, I have no refreshment or joy in that part of the citizens who are pagans, all my joy is in that part which are Christians, and constitute the church of God in that city: so as I could have had no pleasure or joy in my being there, if I had had nothing but occasion of sadness and heaviness from you, in whom was all my expectation of any joy or refreshing.

Poole: 2Co 2:3

This hath been the cause of my writing this Second Epistle to you, before I myself came in person, that you might have a time more fully and perfectly to reform such things as are amiss amongst you, and I have formerly given you notice of; lest when I come, instead of rejoicing in you, as I ought to do, or having any just occasion so to do, I might meet with what would give me nothing but trouble and sadness; which would not only be grievous to me, but would be contrary to your duty, for

I ought to rejoice in you, and you ought so to behave yourselves, that I may have cause to rejoice in you. And I have confidence in the most of you, or in all you who are sincere, that you would all be glad to see me glad and cheerful, rejoicing in my society with you.

Poole: 2Co 2:4

Every man that deriveth from God, is in this made partaker of the Divine nature, that like as God doth not grieve willingly, nor willingly afflict the children of men, so neither will he; but if, by reason of his office or trust reposed in him, he be under an obligation sometimes to speak smartly, or to chastise and punish others for their errors, yet he will so do it as one that hath no pleasure and delight in it. Thus the good judge weepeth, or at least showeth sorrow and compassion, when he giveth sentence against malefactors. So, this great apostle, to whom God had committed a care over all the Christian churches, saw a necessity of reproving this church that was at Corinth, for enduring the incestuous person in their communion, and not casting him out; for their errors about the resurrection, for their divisions, schisms, and contentions, &c.: but he professeth that he did this

with many tears and those not shed in hypocrisy, but forced from the anguish and affliction of his heart; that he had nothing less in his design, than to put them to any excessive grief or trouble, but what he wrote was out of a principle of love and good will, both to the welfare of their whole church, and to the good of the particular souls of those that were the members of that church. Ministers or others do no good by their censures or reproofs, if they do not so dispense them, as people may see that what they do, or say, is out of their abundant love to their souls.

Poole: 2Co 2:5

The particle if doth not here signify any doubting or uncertainty (for the incestuous person, of whom the apostle here, and in the following verses, speaks, had certainly caused grief both to the apostle, and also the church whereof he was a member). It is as much as although; or the apostle speaketh in this form, because by his repentance his grief was much allayed. But how doth the apostle say, that he had grieved him

but in part? Some think he saith so, because the apostle’ s grief for his sin was now turned into joy by his repentance: others think, that those words, in part, signify that it was not the whole church that had grieved him, but only a part of it, viz. this incestuous person, and those who took part with him. Others say, the apostle saith, in part, to let us know, that it was not a grief to him only, but to them also. The last would bid very fair for the sense of the place, if the apostle had not in his First Epistle, 1Co 5:2 , said that they were puffed up, and had not mourned. So as I judge the second more like to be the sense of the apostle; viz. that it was not the whole church that had grieved him, but a part of it only: and therefore the next words are added, that

I may not overcharge you all that is, that I might not load you all with that imputation, as if you were all involved in it.

Poole: 2Co 2:6

This verse maketh it clear, that by any, 2Co 2:5 , he means the incestuous person, mentioned in 1Co 5:1-13 , whom he had ordered to be cast out, and delivered to Satan; which (as appeareth from this verse) they had done, which is the punishment mentioned in this verse. They who think, that the punishment here mentioned was not excommunication, but another being delivered to Satan, and vexed by him:

1. Beg a grave question, viz. Whether delivering to Satan in this place signifieth any more than a casting of the person out of Christ’ s kingdom on earth, (which is his church), and making him one of the world again, of which Satan is the god?

2. They seem not to consider, that if this church had delivered him to Satan, they could have done no more: so as the apostle would not have said:

Sufficient is this punishment when it was the greatest that they could inflict.

Some object, that it is not probable that the apostle (had he been cast out of the communion of the church, for so notorious a crime) would have given order for his being restored in so short a time, as was that between his writing the First and this his Second Epistle.

1. Some think, that he was as yet only under a suspension, and the church had not proceeded to excommunication: this opinion is favoured by the Greek word here used, which is epitimia , the gentlest of all the words in use in that language to express punishment by.

2. Though in the times following the apostles’ , a longer time was set after excommunication, for testifying the repentance of sinners notoriously scandalous, before the church did again admit them into her fellowship: yet that it was so in the apostles’ time, is more than appears. Possibly it might be so ordered afterwards, when, as the church multiplied, so sin more abounded; and they might, from many experiences of relapses, be quickened to make such orders.

3. The gift of discerning spirits was more usual in the apostles’ times than afterward; so that though in following times, when the apostles were dead, and the extraordinary gift of discerning spirits was failed or abeted, the church being not able any other way to judge of the truth of sinners’ repentance, than from their changed life and conversation, which asked time, might set a longer time for suck penitents; yet there might not be the same reason for the apostles doing it.

4. Notwithstanding any thing that appears, there might be the distance of a year or two between Paul’ s writing these two Epistles.

Which was inflicted of many: who these many were, by whom the apostle saith this punishment was inflicted, is a little disputed; whether the presbytery, or the community. Their opinion seemeth (to me) best, who think that the officers of the church of Corinth heard and judged of matters of faith, and reported it to the community; but he was not cast out without the consent and approbation of the community.

Poole: 2Co 2:7

So that contrariwise ye ought rather to forgive him, and comfort him: forgiveness in this place doth not signify the taking away or remitting of the guilt of sin, (that is God’ s work, not man’ s), but remitting of the punishment. And this maketh that probable, that they had not as yet proceeded with this person to excommunication, only kept him (like a suspected leper, without the camp) out of a communion with the church: or if they had actually cast him out, forgiving here can signify nothing but restoring him again to a full communion with them; which is also the comforting which is here mentioned.

Lest perhaps such a one should be swallowed up with overmuch sorrow: it is plain from hence, that the apostle had intelligence that this person expressed abundant sorrow; otherwise he would not have expressed his fear of his being drowned in his own tears. Though the condition of such, at this day, is sad enough, who are regularly cast out of the communion of any true church of Christ, for crimes which deserve such a punishment, yet we must imagine it much sadder then. Now churches are multiplied, whole cities and nations are Christianized, and though a person be cast outof a church, yet it is not so taken notice of, but he may yet have converse with other Christians, &c.: but there, the greater part of the city being heathens, and the whole countries of Achaia and Greece (contiguous to it) being heathens; one cast out of the communion of the church (if he had the least sense of religion) could not but be deeply afflicted to be in such a case, as none but heathens and professed idolaters would keep him company, or have any intimacy with him.

Poole: 2Co 2:8

That you would restore him to a communion with you in your church assemblies, and take him into the bosom of your church again, and be (as before) friendly towards him. The word which we translate

confirm is kurwsai , which signifieth authoritatively to establish or confirm. Some observe, that the apostle speaks to them as judges, to gain their good opinion, and make them more pliable, whereas he might authoritatively have absolved him. It is hard: to say what authority the apostles had, or had not, to excommunicate; but we want a precedent in holy writ of the apostles, or any of them, exercising such a power, as being absent, and so in no capacity to hear the proof of any fact against scandalous persons. Paul 1Co 5:1-13writes to the church of Corinth to do it, and doth only himself command them to do their duty; and here again he writeth to them to forgive him, and restore him. There being no mention, either in the former Epistle, or here, of any command that the incestuous person should put away his wife taken unlawfully, or that he did any such thing in testification of his repentance, makes it very probable, that his crime was not using his father’ s wife as his wife, but as his harlot; had it been otherwise, we should, very probably, have read of something in the one or the other place, signifying such a command of the apostle, or the thing done by him.

Poole: 2Co 2:9

As for other ends, so for this also I wrote my former Epistle to you, and I now write this Second Epistle to you also, that I might have an experiment of you, what regard you would show to that apostolical authority wherewith God hath invested me.

Poole: 2Co 2:10

The word so often repeated in this verse, and translated

forgive is carizomai , which signifies to give, or gratify, or do a kindness, as well as to forgive; so as it needeth not always to be interpreted of any judicial act of absolution. If you see reason to remit any thing of the punishment inflicted upon the incestuous person, I am satisfied with what you do, I shall take no offence at you for it. If I have showed any favour to any person amongst you that hath fallen under my reproof and chastisement, it hath been for your sake, for the good and advantage of your church, or upon their motion and intercession; and I have done it sincerely in the sight of Christ (the Greek is, in the face of Christ).

Poole: 2Co 2:11

As I have done it in kindness to you, so I have also done it for the advantage both of that person, who is so forgiven, and of your whole church, which is concerned in the welfare or miscarriage of every individual member.

Lest Satan should get an advantage of us: the Greek is: That we be not overcome by Satan: pleonektein properly signifies to get again, or to gain a superiority, to get the upper hand. The advantage Satan was like to get by their continuing severity to this offender, was either by his over much grief, or by the hardening of his heart; so as he, seeing no probability to be restored again to his communion with the church, should be exposed, either to temptations to some desperate courses, (which are often the effects of minds full of sorrow and discontent), or else to courses of idolatry or looseness, in giving up himself to the devil’ s kingdom in the world, because he could not be admitted into the church, which is the kingdom of Christ.

For (saith the apostle) we are not ignorant of his devices nohmata , his thoughts and counsels, how he continually walketh about both like a roaring lion, seeking whom he may devour; and like an old serpent, seeking whom and how he may deceive. This lets us know, with how much prudence those who are trusted with the souls of others, ought to manage their reproofs, or severe dealings with others: the end of all these is the amendment and reformation of such persons, not their spiritual ruin and destruction; and all reproofs and censures must be given, and made, and managed with reference to that end. We have not only the concern of God’ s glory (which is the main) to be looked at, but the good also of their souls, whom we so reprove, censure, or alienate ourselves from: and indeed, without consulting this, we cannot consult God’ s glory; who hath told us, that he desireth not the death of a sinner, but rather that he should turn from his wickedness and live: and therefore we must have an eye about us, and beneath us, to the devil, as well as above us, to God; and prudently judge how such afflictive and harsh actions may be so done by us, that in the mean time Satan get no advantage, and we lose the souls of those with whom we so deal, instead of gaining them to God; which is the main and principal end we ought in all those actions to aim at, 1Co 5:5 ; so 1Ti 1:20 .

Poole: 2Co 2:12

This Troas was either the city, or the whole country, called Troy or Ilium, or the lesser Phrygia. We read of Paul’ s going thither by sea from Philippi, Act 20:6 , and of his having been there, 2Ti 4:13 . He tells us, that the business why he went thither, was to preach the gospel; for it was not the apostles’ business to stay, as fixed ministers, in any one place, but to carry the gospel up and down the world to several places; which they did by virtue of their general commission to go, preach, and baptize all nations; though sometimes they had a more special call and commission, as Paul had to go into Macedonia. The

door opened either signifieth the free liberty he had there to preach, or the great success which God gave him in his work; which he elsewhere calleth an effectual door.

Poole: 2Co 2:13

He tells us, that when he came there, he was much troubled because he did not find his brother Titus; where the humility of this great apostle is considerable, in that he disdained not to call

Titus (a person, though a minister, yet much inferior to him as an apostle) brother Several reasons are given of Paul’ s trouble. That which is most probable is, that he did expect at Troas to have met with Titus come from Corinth, from whom he might more perfectly have understood the affairs of that church: not finding him there, he tells us he went forward into Macedonia; whither, after the uproar at Ephesus, he designed to go, (as we read, Act 20:1 ), but went first into Greece, and stayed there three months, intending to come to Macedonia in his return, 2Co 2:3 .

Haydock: 2Co 1:23

Now as to my not coming to you, I call God to witness, that I only deferred my coming out of kindness to you, that I came not hitherto to Corinth, to spare you, when by reason of the disorders among you, I must have been forced to use severities against those who were not yet reformed. ---

Not that we lord it over your faith, nor desire to treat God's faithful with severity, or by shewing the power that God hath given us: but we rather desire to be helpers and promoters of your joy, that we may rejoice together with you in God. And now I have this greatest comfort to hear that you stand steadfast and firm in the faith of Christ. (Witham)

Haydock: 2Co 2:1

St. Paul continues to justify his not coming to them as he promised. He told them that he did not wish to domineer over their faith, but that his whole design was to contribute to their joy, and that he did not wish to visit them as long as any thing remained worthy of correction, lest his presence should only increase their sorrow. And if in his former epistle he made use of strong expressions, it was not through any design to make them sad, but merely to correct them, by which he manifested his great charity for them. (Calmet)

Haydock: 2Co 2:2

Who is he that should make me glad? &c. The sense is to be gathered from the circumstances. He speaks of the Corinthian guilty of incest, whom he brought to sorrow and repentance, by excommunicating him in his former epistle, and now St. Paul rejoiceth at his conversion. (Witham) ---

The meaning of the apostle is, that if I had come to you in order to make you sorrowful, what pleasure could I have derived from your grief, since you are the only persons who can afford me any, the least comfort? What motives could have influenced me to undertake so disagreeable a mission? This is more fully explained in the following verse, which shows this to be the reason why he had written to them. (Calmet)

Haydock: 2Co 2:5

And if any one (he means the same incestuous man) hath caused grief, or caused me to grieve, he hath not grieved me, that is, not me only, but all the virtuous Christians at Corinth: but in part, that I may not charge you all with this fault. The sense seems to be, but in part, that is, it was only one man, and some that joined with him, by showing themselves unconcerned for his scandalous crime, so that I do not blame the rest: or as it was but in part, that is, it was only a passing trouble for a little time, since by admonitions and severities, he soon repented. (Witham) ---

When last I wrote to you, I was in great anguish on account of the crime of the incestuous man; but my grief was moderated by the consideration of the behaviour of the rest of the Church of Corinth, which had remained steadfast in faith and virtue. (St. Gregory and St. Augustine) ---

It is not the whole Church of Corinth that has caused me this grief, but only one of you: I say this, that you may not believe that I wished to charge you all with this crime. (Grotius)

Haydock: 2Co 2:6

This rebuke already given him, may suffice, and I would have you pardon and comfort him, lest he be overwhelmed, and as it were swallowed up [1] and devoured by and excess of grief, so that by the artifices of Satan, which we are acquainted with, it turn to his greater prejudice. I wrote, and proceeded in that manner, to know by experience, how far you are obedient to me, and to the ministers of Christ. (Witham)

Haydock: 2Co 2:7

[BIBLIOGRAPHY]

Ne forte....absorbeatur, Greek: katapothe, absorbeatur, deglutiatur.

Haydock: 2Co 2:9

This was another reason why I wrote my former letter to you, viz. to try your obedience, and your attachment to the faith, and that I might know whether the difference of opinion which prevailed among you had prevented you from being obedient. (Calmet) ---

Others explain it thus: I have written this second letter to you to try your obedience, and to know if you will pay the same obedience to my orders, when I tell you to receive the incestuous man into your communion, as you did when I told you to separate him from your communion. (Estius and Theodoret)

Haydock: 2Co 2:10

I also. The apostle here granted an indulgence, or pardon, in the person, and by the authority of Christ, to the incestuous Corinthian, whom before he had put under penance: which pardon consisted in a release of part of the temporal punishment due to his sin. (Challoner) ---

Now as you have pardoned him by my instructions, and have received him again into your communion, I also pardon [2] him, and confirm what you have done, for your sake, as well as for his, and dispense with any further severities of a longer penance, which he deserved. (St. John Chrysostom) And I do this in the person of Christ, by that power and authority derived from Christ, which he left to his apostles, when he said, (Matthew xviii. 18.) whatsoever you shall loose upon earth, shall be loosed in heaven, &c. not only in the sight of men, says St. John Chrysostom, but in the sight of God, who hath given us this power. (Witham)

===============================

[BIBLIOGRAPHY]

In persona Christi, Greek: en prosopo Christou, [not only before Christ] and St. John Chrysostom says, Greek: os tou Christou keleuontos. Christo jubente, though he had not done sufficient penance, nor deserved it: Greek: ou gar epeide axios esti, oude epeide archousan metanoian epedeixato.

Haydock: 2Co 2:11

In the name and in the person of Christ, I ordered him to be excommunicated; in the same, I order him now to be re-admitted into your communion, and this for your sake. We ought to take care that the remedies we employ, do not give occasion to the triumphs of Satan, by throwing the patient into despair, on account of our too great severity. (St. Ambrose) ---

The Greek may be translated: that we may not fall into the power of Satan, on account of our too great severity. (Calmet)

Haydock: 2Co 2:12

When I was come to Troas....and a door was opened to me, towards promoting the gospel, which I never neglect, yet I had not rest in my spirit; I remained still in a great concern for you, not meeting with Titus, from whom I expected with impatience to hear how all things went with you at Corinth: I went on, therefore, bidding them farewell at that time, and deferred the good I might do by a longer stay with them till another time. (Witham) ---

Troas is the same town as the ancient Troy or Ilium, famous for its ten years' siege, when it was destroyed by the Greeks in the year 1184, B. Christ [1184 B.C.]. (Estius) ---

Here, though there was a great promise of abundant fruit, St. Paul's solicitude to meet Titus, that he might learn from him the effect of his letter, made him depart from Macedonia, where he had much to suffer. (Bible de Vence)

Gill: 2Co 1:23

Moreover, I call God for a record upon my soul,.... The apostle having asserted his stability, both as a minister and a Christian, which, with others, he had from God, appeals to him in the most solemn manner, in full form of an oath, for the truth of what he was about to say; and is all one as if he had said, I swear by the living God, the searcher of all hearts; I call upon him to attest what I say, and bear witness to my soul, that it is true,

that to spare you, I came not as yet unto Corinth; however fickle, unstable, and inconstant, it may be insinuated to you I am, or you may take me to be, I do assure you in the name and presence of God, that the true reason of my not coming to you hitherto, since I gave you reason to expect me, was, that I might not be burdensome or chargeable to you; or I have delayed coming to you, hoping for a reformation among you, that when I do come, I may not come with a rod, and severely chastise you for the many disorders among you; that I might not use sharpness according to the power God has given me, in an extraordinary way, as an apostle, to punish for offences committed. Hence we learn, that an oath is a solemn appeal to God, and may be lawfully made in cases of moment and importance, as this of the apostle's was; whose character was traduced, and with which was connected the usefulness of his ministry; and it being an affair that could not be determined in any other way, and an oath being for confirmation, and to put an end to strife, he makes one in this serious and awful manner.

Gill: 2Co 1:24

Not for that we have dominion,.... Since he had spoke of "sparing" of them, lest it should be thought that he and his fellow ministers assumed to themselves any tyrannical power over the churches, or lorded it over God's heritage, these words are subjoined: in which there is something denied of the ministers of the Gospel, as that they

have not dominion over your faith: by which may be meant both the grace and doctrine of faith: they cannot give or produce in the heart the grace of faith; that is the gift of God; of which Christ is not only the object, but the author; it is of the operation of the Spirit, and the effect of almighty power; it flows entirely from the free grace of God; all that ministers can do is to propose the object of faith, and, by arguments taken from the word of God, encourage souls to believe in the object proposed, and so are, through a divine blessing on their ministrations, instruments by which some believe; but they themselves cannot command faith in any; nor can they increase or add unto it where it is; this also is the Lord's work: nor have they any dominion over the doctrine of faith; they are to deliver nothing to the people but what is contained in the Scriptures, and the people are obliged to believe no more than what they find there; no alteration is to be made in the rule and doctrine of faith; ministers have no power to make and impose new articles of faith, though they may require and insist upon an assent to those truths which they deliver, according to the word of God. Likewise, something is asserted of them,

but are helpers of your joy. "Joy" is a grace wrought in the soul by the Spirit of God, of which Christ is the object; it goes along with faith, and as that improves, so does this; it is often interrupted by the corruptions of the heart, the temptations of Satan, and divine desertions, and so is in this life imperfect; though it may be increased, as it sometimes is, and that by the ministration of the Gospel; for as the ministers of it are the means and instruments of that joy which is first felt in conversion, so likewise of increasing it by their comfortable doctrines and instructions; for their ministry is, and is often blessed, for the furtherance and joy of faith. A reason of which is given,

for by faith ye stand; and so are not subject to men, nor to any tyrannical government of ours; nor have we anything to charge you with concerning your faith: which may design the grace of faith, and express its use in the perseverance of the saints, who stand not upon their faith, but "by it"; and by it, not as a cause but as a means of their perseverance; by which they rely on the power and faithfulness of God, lean upon Christ, and walk on in him, live upon him, continually receive from him, and in his strength stand against the temptations of Satan, and snares of the world: and it may also denote the strength and continuance of faith; a man may be said to stand by it, when he strongly believes his interest in God, in his love, and the covenant of his grace, his interest in Christ, and salvation by him; is satisfied about the truth of grace on his soul, makes no demur upon the promises, nor hesitates about the doctrines of grace, or his future happiness, but rejoices in hope of the glory of God; as also, when he continues in the exercise of faith, notwithstanding the corruptions of his nature, the temptations of Satan, the hidings of God's face, and the many afflictions and trials he meets with in the world. Moreover, this passage may be applied to the doctrine of faith, in and by which the saints may be said to stand, in opposition to any wavering or hesitation about it, to a cowardly spirit in giving way in the least to the adversaries of it, or to a departing from it; which by no means should be done, though a greater number is on the other side, and they be the rich and learned; though the doctrines of it are disagreeable to the carnal reason of man, are loaded with reproach, and followed with the rage, malice, and persecutions of men: or these words may relate to a profession of faith: care should be used in taking up a profession of faith; where the true grace of God is, it ought to be done; when it is made, it ought to be stood in, and abode by; and it is the honour of saints to stand in it, and to it, and hold it fast.

Gill: 2Co 2:1

But I determined with myself,.... The apostle having removed the charge of levity and inconstancy brought against him, goes on to excuse his delay in coming to them, and to soften the severity, which some thought too much, he had used in his former epistle: he determined with himself, he took up a resolution within his own breast some time ago, says he,

that I would not come again to you in heaviness; that he would not come with sorrow and heaviness, bewailing their sins not repented of, and by sharp reproofs and censures, which in such a case would be necessary, be the cause of grief and trouble to them; wherefore he determined to wait their repentance and amendment before he came again. The word "again", may be connected with the phrase "in heaviness"; and the sense be, that in his former epistle, which was a sort of coming to them, he made them heavy and sorry, by sharply rebuking them for some disorders that were among them; and since it has been a settled point with him, that he would not come in heaviness again: or with the word "come"; and then the meaning is, as his first coming among them was to the joy of their souls, so it was a determined case with him, that his second coming should not be with grief, either to them or himself, or both; and this is the true reason why he had deferred it so long.

Gill: 2Co 2:2

For if I make you sorry,.... That is, should he come among them, and be the means of fresh grief and sorrow:

who is he then that maketh me glad? such was his love and affection for them, and sympathy with them, that should they be grieved, he should grieve also; they were the only persons he could take any delight in at Corinth; wherefore should they be in heaviness, he would be so too, and then what pleasure would he have in being among them? since not a man of them would be in a condition and capacity to make him cheerful:

but the same which is made sorry by me. The Ethiopic version without any authority reads this clause, "except he whom I have made glad"; but the apostle is to be understood either of some particular man, the incestuous person, who had been made sorry, by that awful punishment of being delivered up to Satan, inflicted on him; or else the singular number being put for the plural collectively, is to be understood of all the members of the church at Corinth, who had been greatly grieved by the sharp reproofs he had given them; and therefore unless this trouble was removed, he could not expect to have much comfort and pleasure with them.

Gill: 2Co 2:3

And I wrote this same unto you,.... Not what he had written in the preceding verse, or in 2Co 1:23, where he says, that his not coming to them as yet was to spare them; but what he had written to them in his former epistle, concerning the excommunication of the incestuous man, which had so much grieved both him and them; and this the apostle chose rather to order by writing, than in person; hoping to hear of their repentance and amendment, before he came among them:

lest, says he,

when I came, or should come,

I should have sorrow from them of whom I ought to rejoice; some copies and the Complutensian edition read, "sorrow upon sorrow"; and so does the Vulgate Latin version, which seems to be transcribed from Phi 2:27, that is, he took this method of sending a reproving letter, in order to bring them to a sense and acknowledgment of sin; lest should he come in person, some would have been a grief and trouble to him, having fallen into sin not repented of; who ought to have been matter of rejoicing to him, as being the seals of his apostleship, and his work in the Lord: and this step he was the more encouraged to take, through the confidence he had of them,

having confidence in you all; being fully persuaded of their affection for him, and opinion of him:

that my joy is the joy of you all; that their joy and grief were mutual and common; that what he rejoiced in, they did likewise; and what was displeasing to him was displeasing to them; and therefore upon the first hint given, he took care to remove the occasion of such displeasure, that their mutual comfort might take place; assuring them, and of which they might be assured, that it was no joy to him to grieve them; he could have none when theirs was gone; his ultimate view in writing to them in the manner he had, was not to grieve, but to bring them to repentance and reformation, which issued in the mutual joy of him and them.

Gill: 2Co 2:4

For out of much affliction and anguish of heart,.... Being greatly pressed in his spirit, and grieved at his heart, for the abominable iniquities among them, which they seemed to take no notice of, and to be unconcerned about, yea, rather to be puffed up with:

I wrote to you with many tears; as signs and expressions of, and by which were vented, the inward anguish and distress of his soul; and the letter he sent to them in some measure bore witness to it: which was written,

not that you should be grieved; that is, not merely for the sake of grieving of them, in which he took no pleasure; not but that the apostle designed and desired to affect their minds with a holy grief and godly sorrow for sin, and hereby their amendment; but his chief view was, next to their spiritual good, and God's glory, to express the greatness of his love to them: as he says,

that ye might know the love which I have more abundantly unto you; as his love was very vehement towards them, he was desirous they should know it, and how exceeding abundant it was; and that it was even greater towards them, than to others; and he thought he could not give a greater proof and evidence of it, than by reproving them faithfully, and that sharply too, as the necessity of the case required.

Gill: 2Co 2:5

But if any have caused grief,.... The incestuous person is here manifestly designed, though he is not named, who had been the cause and occasion of much grief and sorrow, both to himself and others; for the apostle is not to be understood, as though he doubted whether he had caused grief or not, but rather takes it for granted, as a certain point; "if", seeing, or although he has caused grief:

he hath not grieved me but in part; or in some measure; as it has reflected dishonour on God and his ways, truths and ordinances; and has brought trouble upon himself, and the church of which he is a member; for the apostle now rejoiced, that he was truly humbled for his sin, and sincerely, and in an evangelical manner, repented of it; his grief was over, and it was as if it was not; and the offence he took was now wholly removed: besides, though this man did grieve him, it was but in part; he was not the sole cause of his grief: they also greatly added to it by their unconcernedness of him, and negligence in reproving him, though he takes notice only of this single man:

that I may not overcharge you all; bear hard upon them, aggravate their sin, and increase their trouble: or thus, that man has not grieved me only, but in some measure all of you; for the phrase "all you", may be considered, not in connection with the word "overcharge", but with the word "grieved"; and the reading and sense of the whole be this, "he hath not grieved me, but in part, or in some measure"; or as the Syriac reads it, בציר קליל לכלכון, "almost all of you": but this, as if he should say, I do but just mention, would not dwell upon it, "that I may not overcharge" him, or be thought to be overbearing, or should aggravate his sin and sorrow: for,

Gill: 2Co 2:6

Sufficient to such a man is this punishment,.... By this punishment is meant, the excommunication of the incestuous person, or the censure that was laid upon him by the church: for this

was inflicted by many; not by the pastor only, or by the elders or more eminent persons in the church, but by the multitude, by the whole congregation, at least υπο των πλειονων, "by the more"; the greater, or major part; and not by one, or a few only: in inflicting this punishment, or laying on this censure in the public manner they did, they were certainly right, and to be commended; but inasmuch as there appeared signs of true repentance, it was sufficient, it had answered the purpose for which it was inflicted, and therefore it was high time to remove it: from whence we learn, that in case of gross enormities, there ought to be a public excommunication; and that this is to be done by the vote, and with the consent of the whole church, or the major part of it; and that in process of time, when the person thus dealt with has given the church satisfaction as to the truth and genuineness of his repentance, the censure ought to be taken off and he be cordially received into the communion of the church again. This "punishment", or "rebuke", επιτιμια, "by many", is the same which the Jews call ^e התוכחה ברבים, "a reproof by many"; which is given by many, or in the presence of many.

Gill: 2Co 2:7

So that contrariwise ye ought rather to forgive him,.... On the other hand, so far the apostle suggests they should be from inflicting any other punishment on him, or by any means adding to, and increasing what was inflicted, that they ought to forgive him his offence, by taking off the censure from him, which had been sufficient for the purpose, and had continued on him a sufficient time:

and comfort him; by restoring him to the communion of the church, and to an enjoyment of all the privileges and ordinances of the house of God: and this was necessary to be done,

lest perhaps such an one should be swallowed up with over much sorrow: be overwhelmed with trouble, engulfed in despair, and so become unfit for the exercise of grace, and discharge of duty; to prevent therefore such dangerous and pernicious consequences, it is incumbent on the churches of Christ, as soon as ever they observe that censures have answered the end in bringing persons to a sense and acknowledgment of sin and amendment of life, to remove them, and restore such to fellowship.

Gill: 2Co 2:8

Wherefore I beseech you,.... Or exhort you:

that ye would confirm your love towards him: express your love to him in the most kind and tender manner, show the same, and as strong love to him as you did before, and as if he had never offended; receive him as a brother in the most affectionate manner, and embrace him with the most endearing expressions of respect and friendship; and let your reception of him in this kind and friendly way be with the full consent, and by the joint vote and suffrage of the whole church, for so the word translated "confirm" signifies; for as the ejection of a person out of a church must be done by the decree and vote of the church, or it is not authentic, so the reception of a person into it must be in like manner; and since this was to be done by the suffrage of the church, the apostle beseeches and exhorts them to do it.

Gill: 2Co 2:9

For to this end also did I write,.... Or "I have written", both in this and in his former epistle to them, and in both with this view,

that I might know the proof of you; that he might try, prove, and know them:

whether ye be obedient in all things; he wrote unto them in his former epistle, to put away that wicked man from them; which he did not do, merely to reproach the man, and fix a brand of infamy on him; nor merely to grieve and afflict their minds; nor only to show his own power and authority, which he as an apostle had received from Christ, but to make trial of their obedience; and he had had a proof of it in their rejection of him; and now he writes unto them, that since this man was truly humbled for his sin, and had repentance unto life not to be repented of, that they would as cheerfully receive him, and restore him to his place; that as the apostle had a proof of their obedience in the one, he might also have in the other, and so in all things: hence it appears, that though it belongs to the whole church, and that only, to reject or receive members, yet as ministers of the Gospel are set over the churches, to govern, guide, direct, and go before in matters of discipline; so whatever they propose, according to the rule of God's word, ought to be carefully attended to and obeyed.

Gill: 2Co 2:10

To whom ye forgive anything, I forgive also,.... This may extend to the forgiveness of any person, in any case; either in time past, or at the present time, or in time to come; though it has a particular respect to the forgiveness of the incestuous man, which the apostle had determined in his own mind, and was very ready to come into, and very desirous to join with the church in, as they had joined with him in the excommunication of him; and in order to engage them in such a temper and disposition, he tells them it was on their account he did it:

for if I forgave anything, to whom I forgave it, for your sakes forgave I it; which is as if he should say, whenever I have forgiven any offender, as I now do forgive this man, I always do it for your sake; either at your request, or in confidence of this, that you yourselves have forgiven; or for your good, peace, and welfare: and besides, what I do of this kind, I do it

in the person of Christ; in his sight and presence, who knows that what I do this way, I do it sincerely, and with my whole heart and soul; or rather I do it in his name, and by his authority; and since I forgive this man for your sakes, and in the name of Christ, you ought to do so likewise.

Gill: 2Co 2:11

Lest Satan should get an advantage of us,.... Or make gain of us, or we should be circumvented by him; a metaphor taken from covetous persons, who take every occasion, and make use of every advantage to circumvent and deceive persons in trading with them: Satan gets an advantage of the churches, when church discipline is brought into neglect and contempt, or turned into tyranny; or when he can draw off any person from a church, or keep him out of it: wherefore the apostle's argument is, that since the incestuous person had true repentance for his sin, he ought to be forgiven, comforted, and received into the church; lest by too great severity, and a too long continuance of the censure on him, he should be either plunged into despair, or be drawn into a denial of the faith, or into an open scandalous course of wickedness; and so the church entirely lose a member, that might, by the proper use of discipline, have been an useful one, and Satan gain one:

for we are not ignorant of his devices; and cunning stratagems; some of his crafty contrivances and designs are known, though not all of them; and this particularly, that he sometimes transforms himself into an angel of light, and under pretence of showing a just indignation against sin, and keeping up a strict and righteous discipline, destroys souls, ruins churches, and brings religion into contempt. This was one of his devices in former times, that persons who fell into any gross sin after baptism, and a profession of religion, were never to be restored and received into the communion of the church again, let their repentance be ever so sincere. This cruel and inexorable spirit, under the show of strict religion and discipline, is what the apostle here would caution against, as one of the wiles of Satan.

Gill: 2Co 2:12

Furthermore, when I came to Troas,.... The apostle proceeds, in this latter part of the chapter, to take notice of and remove the charge of ostentation and insincerity in preaching the Gospel, and hints at other reasons of his not coming to Corinth; particularly that he took a journey to Troas, expecting to meet with Titus there, who was to give him an account of the affairs of the church at Corinth, which he was desirous of knowing before he went thither; but missing of Titus, is uneasy, and goes for Macedonia; though he was first detained awhile at Troas, having a good opportunity of preaching the Gospel there, with a prospect of success. Troas was a city of the lesser Asia near the Hellespont, formerly called Troy; of Paul's being at this place more than once, see 2Ti 4:13, and of this place See Gill on Act 16:8, and of the church there; see Gill on Act 20:7. Hither he came,

to preach Christ's Gospel; that Gospel, of which Christ is both the author and subject; and is no other than the good news and glad tidings of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; this was his work and business; his heart was in it, he took delight in this service, and it was what he pursued in every place wherever he came; and in this place he had much encouragement; for he adds,

and a door was opened unto me of the Lord; such an one as was opened to him at Ephesus, 1Co 16:9; he had a good opportunity of preaching the Gospel to many souls, many were inclined to attend his ministry, from whence he conceived great hopes of doing good; a door of utterance was given to him to preach the Gospel boldly and freely, and a door of entrance for the Gospel to pass into their hearts: all which was not of men, "but of the Lord"; who has the key of David, who opens and no man shuts, shuts and no man opens.

Gill: 2Co 2:13

I had no rest in my spirit,.... Though there was such a door opened to preach the Gospel, and such an opportunity of doing good, yet he was greatly distressed in his mind; very restless and uneasy in his spirit, and could not be satisfied to stay; which shows, that though he was so great a man, he was but a man, and of like passions with others: and the occasion of this dissatisfaction and uneasiness was,

because, says he,

I found not Titus my brother; whom he so styles, not merely because he was a fellow Christian, but because he was a fellow labourer in the Gospel; and by calling him so, puts an honour upon him, and expresses his affliction for him: now not finding him as he expected, he grew uneasy: not that he wanted him as an interpreter for him, or his assistance in preaching the Gospel at Troas, where so many were inclined to hear the word; but because he was exceedingly desirous of knowing from him the state of affairs in the church at Corinth; so that this whole account is given, to show his affectionate concern for, and care of that church: which he goes on with, saying,

but taking my leave of them; the disciples at Troas, and ordering and prescribing, as the word here used signifies, how things should be managed for the best after his departure; for as there was a door opened for the ministry of the word, it cannot be thought he would leave it thus, without fixing proper persons to go on with the work, and proper directions how to conduct themselves; and very likely he ordained Carpus to be their elder, bishop, or overseer: and having done this, he

went into Macedonia; in quest of Titus, whom he so earnestly desired to see, and by whose coming to him he was greatly refreshed and comforted; see 2Co 7:5.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 1:23

¹ tn Grk “I call upon God as witness against my soul.” Normally this implies an appeal for help (L&N 33.176).

² tn Here φειδόμενος (feidomeno") has been translated as a telic participle.

³ sn Paul had promised to come again to visit (see 2 Cor 1:15, 24) but explains here why he had changed his plans.

map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

NET Notes: 2Co 1:24

¹ tn Or “because you stand firm in the faith.”

NET Notes: 2Co 2:1

¹ tc Although usually δέ (de, “now”; found in א A C D¹ F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì⁴⁶ B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.

² tn Or “I decided this for myself.”

³ tn Grk “not to come to you again in sorrow.”

sn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled.

NET Notes: 2Co 2:2

¹ tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?”

NET Notes: 2Co 2:3

¹ tn The words “to you” are not in the Greek text but are implied.

² sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.

NET Notes: 2Co 2:4

¹ tn Or “the love that I have in great measure for you.”

NET Notes: 2Co 2:5

¹ tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”

NET Notes: 2Co 2:7

¹ tn Grk “so that on the other hand.”

² tn The word “him” is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context.

³ tn Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.

NET Notes: 2Co 2:8

¹ tn Or “I urge you to show that your love for him is real.”

NET Notes: 2Co 2:9

¹ tn The word “you” is not in the Greek text, but is implied (as an understood direct object).

² tn Grk “to know the proof of you,” that is, to know if the Corinthians’ obedience to Paul as an apostle was genuine (L&N 72.7).

NET Notes: 2Co 2:11

¹ tn Or “be taken advantage of.”

NET Notes: 2Co 2:12

¹ sn Troas was a city and region in the northwest corner of Asia Minor.

² tn This has been translated as a concessive participle (“even though”). The passive construction (“a door of opportunity had been opened for me by the Lord”) has been converted to an active one in the translation for clarity.

³ tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigw quran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).

NET Notes: 2Co 2:13

¹ tn Or “I had no peace of mind.”

² tn Or “I took my leave of them.”

³ tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.

Geneva Bible: 2Co 1:23

^{( 14 )} Moreover I call God for a record upon my ^{( z )} soul, that to spare you I came not as yet unto Corinth.

^{( 14 )} Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.

^{( z )} Against myself, and to the danger of my own life.

Geneva Bible: 2Co 1:24

^{( 15 )} Not for that we have dominion over your faith, but are helpers of your ^{( a )} joy: for by faith ye stand.

^{( 15 )} He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them.

^{( a )} He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.

Geneva Bible: 2Co 2:1

But I determined this with myself, that I would not come again to you in ^{( a )} heaviness.

^{( a )} Causing grief among you, which he would have done if he had come to them before they had repented.

Geneva Bible: 2Co 2:3

And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having ^{( b )} confidence in you all, that my joy is [the joy] of you all.

^{( b )} For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.

Geneva Bible: 2Co 2:5

^{( 1 )} But if any have caused grief, he hath not ^{( c )} grieved me, but ^{( d )} in part: that I may not ^{( e )} overcharge you all.

^{( 1 )} He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.

^{( c )} As if he said, "All that sorrow is so completely wiped away, that I have never felt it."

^{( d )} As for me, says Paul, I have no more to do with him.

^{( e )} Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.

Geneva Bible: 2Co 2:7

So that contrariwise ye [ought] rather to ^{( f )} forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.

^{( f )} That whereas before you punished him sharply, you should now forgive him.

Geneva Bible: 2Co 2:8

Wherefore I beseech you that ye would ^{( g )} confirm [your] love toward him.

^{( g )} That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.

Geneva Bible: 2Co 2:10

To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the ^{( h )} person of Christ;

^{( h )} Truly, and from the heart.

Geneva Bible: 2Co 2:11

Lest Satan should get an advantage of us: for we are not ignorant of his ^{( i )} devices.

^{( i )} Of his mischievous counsel and devilish will.

Geneva Bible: 2Co 2:12

^{( 2 )} Furthermore, when I came to Troas to [preach] Christ's gospel, and a door was opened unto me of the Lord,

^{( 2 )} He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of God's blessing.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 1:1-24

1 Paul salutes the Corinthians;

3 he encourages them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions,

8 so particularly in his late danger in Asia.

12 And calling both his own conscience and theirs to witness of his sincere manner of preaching the immutable truth of the gospel,

15 he excuses his not coming to them, as proceeding not of lightness, but of his lenity towards them.

TSK Synopsis: 2Co 2:1-17

1 Having shown the reason why he came not to them,

6 he requires them to forgive and to comfort that excommunicated person,

10 even as himself also upon his true repentance had forgiven him;

12 declaring withal why he departed from Troas to Macedonia,

14 and the happy success which God gave to his preaching in all places.

MHCC: 2Co 1:15-24

The apostle clears himself from the charge of levity and inconstancy, in not coming to Corinth. Good men should be careful to keep the reputation of sincerity and constancy; they should not resolve, but on careful thought; and they will not change unless for weighty reasons. Nothing can render God's promises more certain: his giving them through Christ, assures us they are his promises; as the wonders God wrought in the life, resurrection, and ascension of his Son, confirm faith. The Holy Spirit makes Christians firm in the faith of the gospel: the quickening of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. The apostle desired to spare the blame he feared would be unavoidable, if he had gone to Corinth before he learned what effect his former letter produced. Our strength and ability are owing to faith; and our comfort and joy must flow from faith. The holy tempers and gracious fruits which attend faith, secure from delusion in so important a matter.

MHCC: 2Co 2:1-4

The apostle desired to have a cheerful meeting with them; and he had written in confidence of their doing what was to their benefit and his comfort; and that therefore they would be glad to remove every cause of disquiet from him. We should always give pain unwillingly, even when duty requires that it must be given.

MHCC: 2Co 2:5-11

The apostle desires them to receive the person who had done wrong, again into their communion; for he was aware of his fault, and much afflicted under his punishment. Even sorrow for sin should not unfit for other duties, and drive to despair. Not only was there danger last Satan should get advantage, by tempting the penitent to hard thoughts of God and religion, and so drive him to despair; but against the churches and the ministers of Christ, by bringing an evil report upon Christians as unforgiving; thus making divisions, and hindering the success of the ministry. In this, as in other things, wisdom is to be used, that the ministry may not be blamed for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Satan has many plans to deceive, and knows how to make a bad use of our mistakes.

MHCC: 2Co 2:12-17

A believer's triumphs are all in Christ. To him be the praise and glory of all, while the success of the gospel is a good reason for a Christian's joy and rejoicing. In ancient triumphs, abundance of perfumes and sweet odours were used; so the name and salvation of Jesus, as ointment poured out, was a sweet savour diffused in every place. Unto some, the gospel is a savour of death unto death. They reject it to their ruin. Unto others, the gospel is a savour of life unto life: as it quickened them at first when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life. Observe the awful impressions this matter made upon the apostle, and should also make upon us. The work is great, and of ourselves we have no strength at all; all our sufficiency is of God. But what we do in religion, unless it is done in sincerity, as in the sight of God, is not of God, does not come from him, and will not reach to him. May we carefully watch ourselves in this matter; and seek the testimony of our consciences, under the teaching of the Holy Spirit, that as of sincerity, so speak we in Christ and of Christ.

Matthew Henry: 2Co 1:15-24

The apostle here vindicates himself from the imputation of levity and inconstancy, in that he did not hold his purpose of coming to them at Corinth. His adversaries there sought all occasions to blemish his character, and reflect upon his conduct; and, it seemed, they took hold of this handle to reproach his person and discredit his ministry. Now, for his justification,

I. He avers the sincerity of his intention (2Co 1:15-17), and he does this in confidence of their good opinion of him, and that they would believe him, when he assured them he was minded, or did really intend, to come to them, and that with the design, not that he might receive, but that they might receive a second benefit, that is, a further advantage by his ministry. He tells them that he had not herein used lightness (2Co 1:17), that, as he aimed not at any secular advantage to himself (for his purpose was not according to the flesh, that is, with carnal views and aims), so it was not a rash and inconsiderate resolution that he had taken up, for he had laid his measures thus of passing by them to Macedonia, and coming again to them from Macedonia in his way to Judea (2Co 1:16), and therefore they might conclude that it was for some weighty reasons that he had altered his purpose; and that with him there was not yea yea, and nay nay, 2Co 1:17. He was not to be accused of levity and inconstancy, nor a contradiction between his words and intentions. Note, Good men should be careful to preserve the reputation of sincerity and constancy; they should not resolve but upon mature deliberation, and they will not change their resolves but for weighty reasons.

II. He would not have the Corinthians to infer that his gospel was false or uncertain, nor that it was contradictory in itself, nor unto truth, 2Co 1:18, 2Co 1:19. For if it had been so, that he had been fickle in his purposes, or even false in the promises he made of coming to them (which he was not justly to be accused of, and so some understand his expression, 2Co 1:18, Our word towards you was not yea and nay ), yet it would not follow that the gospel preached not only by him, but also by others in full agreement with him, was either false or doubtful. For God is true, and the Son of God, Jesus Christ, is true. The true God, and eternal life. Jesus Christ, whom the apostle preached, is not yea and nay, but in him was yea (2Co 1:19), nothing but infallible truth. And the promises of God in Christ are not yea and nay, but yea and amen, 2Co 1:20. There is an inviolable constancy and unquestionable sincerity and certainty in all the parts of the gospel of Christ. If in the promises that the ministers of the gospel make as common men, and about their own affairs, they see cause sometimes to vary from them, yet the promises of the gospel covenant, which they preach, stand firm and inviolable. Bad men are false; good men are fickle; but God is true, neither fickle nor false. The apostle, having mentioned the stability of the divine promises, makes a digression to illustrate this great and sweet truth, that all the promises of God are yea and amen. For, 1. They are the promises of the God of truth (2Co 1:20), of him that cannot lie, whose truth as well as mercy endureth for ever. 2. They are made in Christ Jesus (2Co 1:20), the Amen, the true and faithful witness; he hath purchased and ratified the covenant of promises, and is the surety of the covenant, Heb 7:22. 3. They are confirmed by the Holy Spirit. He does establish Christians in the faith of the gospel; he has anointed them with his sanctifying grace, which in scripture is often compared to oil; he has sealed them, for their security and confirmation; and he is given as an earnest in their hearts, 2Co 1:21, 2Co 1:22. An earnest secures the promise, and is part of the payment. The illumination of the Spirit is an earnest of everlasting life; and the comforts of the Spirit are an earnest of everlasting joy. Note, The veracity of God, the mediation of Christ, and the operation of the Spirit, are all engaged that the promises shall be sure to all the seed, and the accomplishment of them shall be to the glory of God (2Co 1:20) for the glory of his rich and sovereign grace, and never-failing truth and faithfulness.

III. The apostle gives a good reason why he did not come to Corinth, as was expected, 2Co 1:23. It was that he might spare them. They ought therefore to own his kindness and tenderness. He knew there were things amiss among them, and such as deserved censure, but was desirous to show tenderness. He assures them that this is the true reason, after this very solemn manner: I call God for a record upon my soul - a way of speaking not justifiable where used in trivial matters; but this was very justifiable in the apostle, for his necessary vindication, and for the credit and usefulness of his ministry, which was struck at by his opposers. He adds, to prevent mistakes, that he did not pretend to have any dominion over their faith, 2Co 1:24. Christ only is the Lord of our faith; he is the author and finisher of our faith, Heb 12:2. He reveals to us what we must believe. Paul, and Apollos, and the rest of the apostles, were but ministers by whom they believed (1Co 3:5), and so the helpers of their joy, even the joy of faith. For by faith we stand firmly, and live safely and comfortably. Our strength and ability are owing to faith, and our comfort and joy must flow from faith.

Matthew Henry: 2Co 2:1-4

In these verses, 1. The apostle proceeds in giving an account of the reason why he did not come to Corinth, as was expected; namely, because he was unwilling to grieve them, or be grieved by them, 2Co 2:1, 2Co 2:2. He had determined not to come to them in heaviness, which yet he would have done had he come and found scandal among them not duly animadverted upon: this would have been cause of grief both to him and them, for their sorrow or joy at meeting would have been mutual. If he had made them sorry, that would have been a sorrow to himself, for there would have been none to have made him glad. But his desire was to have a cheerful meeting with them, and not to have it embittered by any unhappy occasion of disagreeing. 2. He tells them it was to the same intent that he wrote his former epistle, 2Co 2:3, 2Co 2:4. (1) That he might not have sorrow from those of whom he ought to rejoice; and that he had written to them in confidence of their doing what was requisite, in order to their benefit and his comfort. The particular thing referred to, as appears by the following verses, was the case of the incestuous person about whom he had written in the first epistle, ch. 5. Nor was the apostle disappointed in his expectation. (2.) He assures them that he did not design to grieve them, but to testify his love to them, and that he wrote to them with much anguish and affliction in his own heart, and with great affection to them. He had written with tears, that they might know his abundant love to them. Note, [1.] Even in reproofs, admonitions, and acts of discipline, faithful ministers show their love. [2.] Needful censures, and the exercise of church-discipline towards offenders, are a grief to tender-spirited ministers, and are administered with regret.

Matthew Henry: 2Co 2:5-11

In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part; and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned, 1Co 5:2. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, 2Co 2:6. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, 2Co 2:7, 2Co 2:8. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow, 2Co 2:7. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, 2Co 2:9. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. " To whom you forgive I forgive also, 2Co 2:10. I will readily concur with you in forgiving him."And this he would do for their sakes, for love to them and for their advantage; and for Christ's sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (2Co 2:11): Lest Satan get an advantage against us. Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct, so to manage according as the case may be that the ministry may not be blamed, for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices: he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.

Matthew Henry: 2Co 2:12-17

After these directions concerning the excommunicated person the apostle makes a long digression, to give the Corinthians an account of his travels and labours for the furtherance of the gospel, and what success he had therein, declaring at the same time how much he was concerned for them in their affairs, how he had no rest in his spirit, when he found not Titus at Troas (2Co 2:13), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (2Co 7:5-7) that when the apostle had come into Macedonia he was comforted by the coming of Titus, and the information he gave him concerning them. So that we may look upon all that we read from this second chapter, v. 12, to ch. 7:5, as a kind of parenthesis. Observe here,

I. Paul's unwearied labour and diligence in his work, 2Co 2:12, 2Co 2:13. He travelled from place to place, to preach the gospel. He went to Troas from Philippi by sea (Act 20:6), and thence he went to Macedonia; so that he was prevented from passing by Corinth, as he had designed, 2Co 1:16. But, though he was prevented in his design as to the place of working, yet he was unwearied in his work.

II. His success in his work: A great door was opened to him of the Lord, 2Co 2:12. He had a great deal of work to do wherever he came, and had good success in his work; for God made manifest the savour of his knowledge by him in every place where he came. He had an opportunity to open the door of his mouth freely, and God opened the hearts of his hearers, as the heart of Lydia (Act 16:14), and the apostle speaks of this as a matter of thankfulness to God and of rejoicing to his soul: Thanks be to God, who always causeth us to triumph in Christ. Note, 1. A believer's triumphs are all in Christ. In ourselves we are weak, and have neither joy nor victory; but in Christ we may rejoice and triumph. 2. True believers have constant cause of triumph in Christ, for they are more than conquerors through him who hath loved them, Rom 8:37. 3. God causeth them to triumph in Christ. It is God who has given us matter for triumph, and hearts to triumph. To him therefore be the praise and glory of all. 4. The good success of the gospel is a good reason for a Christian's joy and rejoicing.

III. The comfort that the apostle and his companions in labour found, even when the gospel was not successful to the salvation of some who heard it, 2Co 2:15-17. Here observe,

1. The different success of the gospel, and its different effects upon several sorts of persons to whom it is preached. The success is different; for some are saved by it, while others perish under it. Nor is this to be wondered at, considering the different effects the gospel has. For, (1.) Unto some it is a savour of death unto death. Those who are willingly ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill savour, and therefore they are blinded and hardened by it: it stirs up their corruptions, and exasperates their spirits. They reject the gospel, to their ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a savour of life unto life. To humble and gracious souls the preaching of the word is most delightful and profitable. As it is sweeter than honey to the taste, so it is more grateful than the most precious odours to the senses, and much more profitable; for as it quickened them at first, when they were dead in trespasses and sins, so it makes them more lively, and will end in eternal life.

2. The awful impressions this matter made upon the mind of the apostle, and should also make upon our spirits: Who is sufficient for these things? 2Co 2:16. Tis hikanos - who is worthy to be employed in such weighty work, a work of such vast importance, because of so great consequence? Who is able to perform such a difficult work, that requires so much skill and industry? The work is great and our strength is small; yea, of ourselves we have no strength at all; all our sufficiency is of God. Note, If men did seriously consider what great things depend upon the preaching of the gospel, and how difficult the work of the ministry is, they would be very cautious how they enter upon it, and very careful to perform it well.

3. The comfort which the apostle had under this serious consideration, (1.) Because faithful ministers shall be accepted of God, whatever their success be: We are, if faithful, unto God a sweet savour of Christ (2Co 2:15), in those who are saved and in those also who perish. God will accept of sincere intentions, and honest endeavours, though with many they are not successful. Ministers shall be accepted, and recompensed, not according to their success, but according to their fidelity. Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, Isa 49:5. (2.) Because his conscience witnessed to his faithfulness, 2Co 2:17. Though many did corrupt the word of God, yet the apostle's conscience witnessed to his fidelity. He did not mix his own notions with the doctrines and institutions of Christ; he durst not add to, nor diminish fRom. the word of God; he was faithful in dispensing the gospel, as he received it from the Lord, and had no secular turn to serve; his aim was to approve himself to God, remembering that his eye was always upon him; he therefore spoke and acted always as in the sight of God, and therefore in sincerity. Note, What we do in religion is not of God, does not come from God, will not reach to God, unless it be done in sincerity, as in the sight of God.

Barclay: 2Co 1:23-24

Here is the echo of unhappy things. As we have seen in the introduction, the sequence of events must have been this. The situation in Corinth had gone from bad to worse. The Church was tom with party divisions and there were those who denied the authority of Paul. Seeking to mend matters, Paul had paid a flying visit to Corinth. So far from mending things, that visit had exacerbated them and had nearly broken his heart. In consequence he had written a very severe letter of rebuke, written with a sore heart and through tears. It was just for that very reason that he had not fulfilled his promise to visit them again, for, as things were, the visit could only have hurt him and them.

Behind this passage lies the whole heart of Paul when he had to deal in severity with those he loved.

(i) He used severity and rebuke very unwillingly. He used them only when he was driven to use them and there was nothing else left to do. There are some people whose eyes are always focussed to find fault, whose tongues are always tuned to criticize, in whose voice there is always a rasp and an edge. Paul was not like that. In this he was wise. If we are constantly critical and fault-finding, if we are habitually angry and harsh, if we rebuke far more than we praise, the plain fact is that even our severity loses its effect. It is discounted because it is so constant. The more seldom a man rebukes, the more effective it is when he does. In any event, the eyes of a truly Christian man seek ever for things to praise and not for things to condemn.

(ii) When Paul did rebuke, he did it in love. He never spoke merely to hurt. There can be sadistic pleasure in seeing someone wince at a sharp and cruel word. But Paul was not like that. He never rebuked to cause pain; he always rebuked to restore joy. When John Knox was on his deathbed he said, "God knows that my mind was always void of hatred to the persons of those against whom I thundered my severest judgments." It is possible to hate the sin but love the sinner. The effective rebuke is that given with the arm of love round the other person. The rebuke of blazing anger may hurt and even terrify; but the rebuke of hurt and sorrowing love alone can break the heart.

(iii) When Paul rebuked, the last thing he wanted was to domineer. In a modern novel, a father says to his son, "I'll beat the fear of the loving God into you." The great danger which the preacher and the teacher ever incur is of coming to think that our duty is to compel others to think exactly as we do and to insist that if they do not see things as we see them, they must be wrong. The duty of the teacher is not to impose beliefs on other people, but to enable and to encourage them to think out their own beliefs. The aim is not to produce a pale copy of oneself, but to create an independent human being. One who was taught by that great teacher, A. B. Bruce, said, "He cut the cables and gave us a glimpse of the blue waters." Paul knew that as a teacher he must never domineer, although he must discipline and guide.

(iv) Finally, for all his reluctance to rebuke, for all his desire to see the best in others, for all the love that was in his heart, Paul nonetheless does rebuke when rebuke becomes necessary. When John Knox rebuked Queen Mary for her proposed marriage to Don Carlos, at first she tried anger and outraged majesty and then she tried "tears in abundance." Knox's answer was, "I never delighted in the weeping of any of God's creatures. I can scarcely well abide the tears of my own boys, whom my own hand correcteth, much less can I rejoice in Your Majesty's weeping. But I must sustain, albeit unwillingly, Your Majesty's tears rather than I dare hurt my conscience, or betray my commonwealth through my silence." Not seldom we refrain from rebuke because of mistaken kindness, or because of the desire to avoid trouble. But there is a time when to avoid trouble is to store up trouble and when to seek for a lazy or cowardly peace is to court a still greater danger. If we are guided by love and by consideration, not for our own pride but for the ultimate good of others, we will know the time to speak and the time to be silent.

Barclay: 2Co 2:1-4

Here is the echo of unhappy things. As we have seen in the introduction, the sequence of events must have been this. The situation in Corinth had gone from bad to worse. The Church was tom with party divisions and there were those who denied the authority of Paul. Seeking to mend matters, Paul had paid a flying visit to Corinth. So far from mending things, that visit had exacerbated them and had nearly broken his heart. In consequence he had written a very severe letter of rebuke, written with a sore heart and through tears. It was just for that very reason that he had not fulfilled his promise to visit them again, for, as things were, the visit could only have hurt him and them.

Behind this passage lies the whole heart of Paul when he had to deal in severity with those he loved.

(i) He used severity and rebuke very unwillingly. He used them only when he was driven to use them and there was nothing else left to do. There are some people whose eyes are always focussed to find fault, whose tongues are always tuned to criticize, in whose voice there is always a rasp and an edge. Paul was not like that. In this he was wise. If we are constantly critical and fault-finding, if we are habitually angry and harsh, if we rebuke far more than we praise, the plain fact is that even our severity loses its effect. It is discounted because it is so constant. The more seldom a man rebukes, the more effective it is when he does. In any event, the eyes of a truly Christian man seek ever for things to praise and not for things to condemn.

(ii) When Paul did rebuke, he did it in love. He never spoke merely to hurt. There can be sadistic pleasure in seeing someone wince at a sharp and cruel word. But Paul was not like that. He never rebuked to cause pain; he always rebuked to restore joy. When John Knox was on his deathbed he said, "God knows that my mind was always void of hatred to the persons of those against whom I thundered my severest judgments." It is possible to hate the sin but love the sinner. The effective rebuke is that given with the arm of love round the other person. The rebuke of blazing anger may hurt and even terrify; but the rebuke of hurt and sorrowing love alone can break the heart.

(iii) When Paul rebuked, the last thing he wanted was to domineer. In a modern novel, a father says to his son, "I'll beat the fear of the loving God into you." The great danger which the preacher and the teacher ever incur is of coming to think that our duty is to compel others to think exactly as we do and to insist that if they do not see things as we see them, they must be wrong. The duty of the teacher is not to impose beliefs on other people, but to enable and to encourage them to think out their own beliefs. The aim is not to produce a pale copy of oneself, but to create an independent human being. One who was taught by that great teacher, A. B. Bruce, said, "He cut the cables and gave us a glimpse of the blue waters." Paul knew that as a teacher he must never domineer, although he must discipline and guide.

(iv) Finally, for all his reluctance to rebuke, for all his desire to see the best in others, for all the love that was in his heart, Paul nonetheless does rebuke when rebuke becomes necessary. When John Knox rebuked Queen Mary for her proposed marriage to Don Carlos, at first she tried anger and outraged majesty and then she tried "tears in abundance." Knox's answer was, "I never delighted in the weeping of any of God's creatures. I can scarcely well abide the tears of my own boys, whom my own hand correcteth, much less can I rejoice in Your Majesty's weeping. But I must sustain, albeit unwillingly, Your Majesty's tears rather than I dare hurt my conscience, or betray my commonwealth through my silence." Not seldom we refrain from rebuke because of mistaken kindness, or because of the desire to avoid trouble. But there is a time when to avoid trouble is to store up trouble and when to seek for a lazy or cowardly peace is to court a still greater danger. If we are guided by love and by consideration, not for our own pride but for the ultimate good of others, we will know the time to speak and the time to be silent.

Barclay: 2Co 2:5-11

Again we have a passage which is an echo of trouble and of unhappiness. When Paul had visited Corinth there had been a ring-leader to the opposition. This man had clearly personally insulted Paul who had insisted that discipline must be exercised upon him. The majority of the Corinthians had come to see that his conduct had not only hurt Paul, but had injured the good name of the whole Corinthian Church. Discipline had been exercised, but there were some who felt that it had not been sufficiently severe and who desired to impose a still greater punishment.

It is now that the supreme greatness of Paul emerges. His plea is that enough has been done; the man is now penitent and to exercise still further discipline would do far more harm than good. It might simply drive the man to despair, and to do that is not to serve Christ and the Church, but to offer an opportunity to Satan to lay hold upon the man. Had Paul been actuated by merely human motives he would have gloated over the hard fate of his former enemy. Nowhere does the majesty of his character better emerge than on this occasion, when, in the graciousness of his heart, he pleads for mercy on the man who had hurt him so much. Here is a supreme example of Christian conduct in face of injury and insult.

(i) Paul did not take the matter personally at all. It was not the injury done to his personal feelings which was important. What he was anxious about was the good discipline and the peace of the Church. There are some people who take everything personally. Criticism, even when it is kindly meant and kindly given, they take as a personal insult. Such people do more than any other kind of people to disturb the peace of a fellowship. It would be well to remember that criticism and advice are usually offered, not to hurt us, but to help us.

(ii) Paul's motive in the exercise of discipline was not vengeance but correction; he did not aim to knock a man down, but to help him to get up. His aim was to judge a man, not by the standards of abstract justice, but of Christian love. The fact is that quite often sins are good qualities gone wrong. The man who can plan a successful burglary has initiative and organizing power; pride is a kind of intensification of the independent spirit; meanness is thrift run to seed. Paul's aim in discipline was, not to eradicate such qualities as a man might have, but rather to harness them to higher purposes. The Christian duty is not to render the sinner harmless by battering him into submission, but to inspire him to goodness.

(iii) Paul's insistence was that punishment must never drive to despair and must never take the heart out of a man. The wrong kind of treatment often gives a man the last push into the arms of Satan. Over-severity may well drive him from the Church and its fellowship, while sympathetic amendment might well bring him in. Mary Lamb, who had terrible periods of insanity, was harshly treated by her mother. She used to sigh, "Why is it that I never seem able to do anything to please my mother?" Luther could scarcely bear to pray the Lord's Prayer because his own father had been so stern that the word father painted a picture of grim terror to him. He used to say, "Spare the rod and spoil the child--yes; but, beside the rod keep an apple, to give the child when he has done well." Punishment should encourage and not discourage. In the last analysis, this can happen only when we make it clear that, even when we are punishing a person, we still believe in him.

Barclay: 2Co 2:12-17

Paul begins by telling how his anxiety to know what was happening in Corinth made him so restless that he could not wait in Troas, although a fruitful field was there, and sent him off to meet Titus who had not yet arrived. Then comes his shout of triumph to God who brought all things to a happy ending.

2Co 2:14-16are difficult to understand by themselves, but when set against the background which was in Paul's thoughts they become a vivid picture. Paul speaks of being led in the train of the triumph of Christ; and then he goes on to speak of being the sweet scent of Christ to men, to some the perfume of death and to others the perfume of life.

In his mind is the picture of a Roman Triumph and of Christ as a universal conqueror. The highest honour which could be given to a victorious Roman general was a Triumph. To attain it he must satisfy certain conditions. He must have been the actual commander-in-chief in the field. The campaign must have been completely finished, the region pacified and the victorious troops brought home. Five thousand of the enemy at least must have fallen in one engagement. A positive extension of territory must have been gained, and not merely a disaster retrieved or an attack repelled. And the victory must have been won over a foreign foe and not in a civil war.

In a Triumph the procession of the victorious general marched through the streets of Rome to the Capitol in the following order. First came the state officials and the senate. Then came the trumpeters. Then were carried the spoils taken from the conquered land. For instance, when Titus conquered Jerusalem, the seven-branched candlestick, the golden table of the shew-bread and the golden trumpets were carried through the streets of Rome. Then came pictures of the conquered land and models of conquered citadels and ships. There followed the white bull for the sacrifice which would be made. Then there walked the captive princes, leaders and generals in chains, shortly to be flung into prison and in all probability almost immediately to be executed. Then came the lictors bearing their rods, followed by the musicians with their lyres; then the priests swinging their censers with the sweet-smelling incense burning in them. After that came the general himself. He stood in a chariot drawn by four horses. He was clad in a purple tunic embroidered with golden palm leaves, and over it a purple toga marked out with golden stars. In his hand he held an ivory sceptre with the Roman eagle at its top, and over his head a slave held the crown of Jupiter. After him rode his family; and finally came the army wearing all their decorations and shouting Io triumphs! their cry of triumph. As the procession moved through the streets, all decorated and garlanded, amid the cheering crowds, it made a tremendous day which might happen only once in a lifetime.

That is the picture that is in Paul's mind. He sees Christ marching in triumph throughout the world, and himself in that conquering train. It is a triumph which, Paul is certain, nothing can stop.

We have seen how in that procession there were the priests swinging the incense-filled censers. To the victors the perfume from the censers would be the perfume of joy and triumph and life; but to the wretched captives who walked so short a distance ahead it was the perfume of death, standing for the past defeat and their coming execution. So Paul thinks of himself and his fellow apostles preaching the gospel of the triumphant Christ. To those who will accept it, it is the perfume of life, as it was to the victors; to those who refuse it, it is the perfume of death, as it was to the vanquished.

Of one thing Paul was certain--not all the world could defeat Christ. He lived not in pessimistic fear, but in the glorious optimism which knew the unconquerable majesty of Christ.

Then once more comes the unhappy echo. There were those who said that he was not fit to preach Christ. There were those who said worse, that he was using the gospel as an excuse to line his own pockets. Again Paul uses the word eilikrineia (1505) for purity. His motives will stand the penetrating rays of the sun; his message is from God, it will stand the very scrutiny of Christ himself Paul never feared what men might say, because his conscience told him that he had the approval of God and the "Well done!" of Christ.

Constable: 2Co 1:12--8:1

II. ANSWERS TO INSINUATIONS ABOUT THE SINCERITY OF PAUL'S COMMITMENT TO THE CORINTHIANS AND TO THE MINISTRY 1:12--7:16

Second Corinthians is a rather difficult book to outline because it is a very personal letter.

"Traditionally, Paul's two letters to Timothy and one to Titus are called the Pastorals.' But 2 Corinthians has a strong claim to be recognized as the Pastoral Epistle par excellence, because it contains not pure' but applied' pastoralia."⁶³

Paul's purpose in writing was not to teach doctrine primarily, though he did so to a considerable extent. It was primarily to answer the criticisms of opponents who were seeking to undermine his ministry, especially in Corinth.

"Here it is his strong feeling rather than any deliberate arrangement that suggests the order of his utterances. Nevertheless, although exact analysis is seldom possible owing to digressions and repetitions, yet some divisions are fairly clear, and the letter becomes more intelligible when they are noted."⁶⁴

Constable: 2Co 1:12--2:5

1. The postponement of the intended visit 1:12-2:4

In the present section (1:12-2:4) Paul sought to clarify the motives that led him to change his plans to visit the Corinthians. He did so to refute false accusations concerning him that were circulating in Corinth.

Constable: 2Co 1:23--2:5

The loving motivation of Paul's conduct 1:23-2:4

1:23 Paul's use of an oath should not disturb us.

"Our Lord's prohibition of swearing in Matt. 5:33ff. is directed against the casuistry that was prevalent among the Jews of His time, in accordance with which not only was swearing frequent in ordinary speech, but also oaths were regarded as not binding provided the Divine Name had not been invoked and even lies were condoned if unaccompanied by an oath. Such a situation was a grave scandal in the name of religion and truth."⁹⁰

Paul staked his soul on the truthfulness of his claim here.

He made his decision to postpone his visit because he believed a visit then would not be in the Corinthians' best interests.

"The gravity of his words indicates that Paul's absence from Corinth remained a matter of deep hurt."⁹¹

1:24 The preceding statement indicates that Paul took much responsibility for the Corinthians' welfare on himself. He hastened to clarify that it was as an apostle, not their lord, that he regarded himself and behaved toward them as he did (cf. 1 Pet. 5:1, 3). Furthermore Paul recognized that they needed no human lord since they were comparatively solid in their faith.

2:1 The chapter division is artificial. Paul now clarified what he did mean in 1:23.

When had Paul come to them in sorrow? There is no valid basis for describing his first visit to Corinth during which he established the church as a sorrowful one. He had experienced some hard times during the 18 months (Acts 18:11) he was there, but generally this visit was pleasant. Paul later referred to his next visit to Corinth as his third (12:14; 13:1). Consequently we have reference here to a second visit not recorded in the Book of Acts. The commentators disagree over whether it took place before or after the writing of 1 Corinthians. I believe the evidence indicates it took place after that writing.⁹²

Note that Paul "determined" not to come again in sorrow. This is not the language of a vacillator.

2:2 Who could make Paul glad if he came to them and made them sorrowful? No one could. The Corinthians certainly could not since he would have made them sorrowful. Paul's point was that if he came to them and made them sorrowful again he himself would be sorrowful since they were his source of joy. Consequently he decided to postpone his visit. Evidently if Paul had come to them as originally planned he would have had to rebuke or discipline them for some situation that existed in the church. Instead of doing this and producing sorrow he decided to wait and give them an opportunity to deal with the problem themselves.

2:3 Now Paul referred to a previous letter in which he said he told them he would not come to them again in sorrow. Is this a reference to 1 Corinthians?

Some commentators believe it is.⁹³ Nevertheless the lack of an explicit reference to not coming to them again in sorrow in that epistle throws some doubt on this interpretation.

Consequently other commentators have posited the existence of another letter. They believe it was similar to the former letter referred to in 1 Corinthians 5:9 in that it is no longer extant, and that Paul spoke of it here.⁹⁴ This letter is a fairly recent invention by the commentators. Traditionally interpreters have understood the reference to be to 1 Corinthians. However the problem with that view as mentioned above is significant (cf. 7:8).

The identification of the letter referred to here does not affect the interpretation of Paul's words here however important it may be for other reasons. His reference to this former letter simply strengthens his point made in verse 2 that when he came to visit them again he wished to be a source of joy, not sorrow. He wanted them to make him joyful too.

"This does not mean merely that it would give them pleasure to see him happy, but also that obedience on their part, and the consequent purity and prosperity of the church, were as necessary to their happiness as to his."⁹⁵

2:4 Paul's affliction was probably the one referred to above (1:8-11). His anguish of heart doubtless arose both from his affliction and the condition of the Corinthian church. This verse is one of several in this epistle that gives us a window into the heart of the great apostle. Second Corinthians is one of the most personal of Paul's epistles. R. Dykes Shaw spoke for many students of this book when he wrote the following words.

"The chief element of value in this ep. [epistle] is the revelation it gives of the apostle himself."⁹⁶

Clearly Paul claimed that love for the Corinthians moved him to write the severe letter. He wanted to make them repentant and consequently joyful, not oppressed and sorrowful. He wept over them. Doubtless he wept again when he learned that his readers had misunderstood his best intentions.

"This passage, as Denney says, reveals, more clearly perhaps than any passage in the New Testament, the essential qualification of the Christian minister--a heart pledged to his brethren in the love of Christ. . . . Depend upon it,' he counsels, we shall not make others weep for that for which we have not wept; we shall not make that touch the hearts of others which has not first touched our own.'"⁹⁷

"When the offender is made to feel that, while his sin is punished, he himself is loved; and that the end aimed at is not his suffering but his good, he is the more likely to be brought to repentance. Every pastor must see in the apostle's love for the Corinthians, and in the extreme sorrow with which he exercised discipline, in the case of offenders, an instructive example for his imitation."⁹⁸

"In a manner that calls to mind Jesus' forgiveness of those who caused him pain at the time of the crucifixion (Luke 23:34), Paul responded with a deep expression of overflowing love for those who had failed him."⁹⁹

Note that Paul had a special affection for the Corinthian believers.

"His love for them was more abundant, or greater, than that which he had for any other church. This view is borne out by numerous other passages in these two epistles, which go to show that Paul's love for the Corinthian church was, for some reason, peculiarly strong."¹⁰⁰

Paul's example helps Christian leaders learn how to rebuke when we must. He used severity and rebukes very reluctantly. When he did rebuke he did it without domineering. He did it with love in his heart and desire to see the best in those whom he rebuked. Nonetheless he did it when it was necessary.¹⁰¹

It is often difficult to give up our plans, especially if much prayer and deliberation have gone into the planning. What makes this even more difficult is the possibility of our being misunderstood by others when we make changes. Notwithstanding, God often leads us just one step at a time. We must be willing to alter our plans if it is in the best interests of others and the gospel to do so.

"If you live to please people, misunderstandings will depress you; but if you live to please God, you can face misunderstandings with faith and courage."¹⁰²

Constable: 2Co 2:5-17

2. The treatment of the offender and the result of the severe letter 2:5-17

Paul in this pericope explained his perspective on the encouraging and discouraging experiences of his recent ministry. He did so to let the Corinthians know how he felt about them and to encourage his readers to adopt his attitude toward ministry.¹⁰³

Constable: 2Co 2:5-11

The treatment of the offender 2:5-11

"Particularly apparent here is Paul's sensitivity as a pastor: He avoids naming the culprit (vv. 5-8); he recognizes that Christian discipline is not simply retributive but also remedial (vv. 6, 7); he understands the feelings and psychological needs of the penitent wrongdoer (vv. 6-8); he appeals to his own conduct as an example for the Corinthians to follow (v. 10); and he is aware of the divisive operation of Satan within the Christian community (v. 11)."¹⁰⁴

2:5 The person who caused sorrow to Paul and the Corinthians seems to have done so by insulting Paul either when Paul had been in Corinth last or since then. He was probably either the incestuous person referred to in 1 Corinthians 5:1-8¹⁰⁵ or someone who had been rude to Paul, probably by challenging his apostolic authority.¹⁰⁶

2:6-8 Paul commended his readers for disciplining the offender, warned them against over-reacting, and urged them to convince him of their love for him. He "urged" this action, not ordered it, because true Christian love must be spontaneous and unforced or it ceases to be what it professes to be. The "majority" may refer to the whole church (Gr. hoi pleiones). The minority apparently held out for more severe discipline of this person. Thus Paul threw the whole weight of his apostolic authority behind forgiving as he had previously thrown it behind disciplining.

By accepting the offender after he repented the church would be confirming the Lord's forgiveness of him (cf. Matt. 16:19; 18:18; Luke 17:3; John 20:23).

"Discipline which is so inflexible as to leave no place for repentance and reconciliation has ceased to be truly Christian; for it is no less a scandal to cut off the penitent sinner from all hope of re-entry into the comfort and security of the fellowship of the redeemed community than it is to permit flagrant wickedness to continue unpunished in the Body of Christ."¹⁰⁷

2:9 This action would also show that the church accepted Paul's apostolic authority. This was a test of its obedience to his authority. The reference to a previous letter seems to be another allusion to the severe letter (vv. 3-4).

2:10-11 Paul united in spirit with his readers. Indeed he had taken the initiative and forgiven the offending Corinthian before the other Corinthian Christians had. Paul deliberately understated the seriousness of the offense so no one would imagine that he considered himself virtuous for granting forgiveness readily.¹⁰⁸ This is the strongest evidence that the offense was not incest.

Paul had forgiven the offender in the presence of Christ, namely with the awareness that Jesus Christ was observing him. Jesus had taught that forgiveness of one another is a condition for receiving family forgiveness from the heavenly Father (Matt. 5:12, 14-15; 18:23-35; cf. Col. 3:13; Eph. 4:32). The apostle had also forgiven to preserve the unity that he enjoyed with this church. Third, he had forgiven the offender to frustrate Satan's desire to create discord in the church and between the church and Paul. The major emphases in these verses are on unity, moderation, and encouragement in the face of this problem.

Constable: 2Co 2:12-13

Paul's recent journey to Macedonia 2:12-13

The reason Paul included the information in these transitional verses appears to have been to help his readers appreciate his anxious concern for their welfare, which Titus was to report to him. It was further to explain the reason for his movements. Paul did not leave Troas because he was acting on the emotions of the moment but because he had a deep concern for the Corinthians. This is the last of Paul's explanations of his recent conduct in this epistle.

Paul had returned to Ephesus from Corinth following his "painful visit" to the Corinthian church. He then dispatched Titus to Corinth with the "severe letter." Paul may have left for Troas because of the riot that Demetrius provoked in Ephesus (Acts 19:23-41). Evidently he had planned to leave Ephesus anyway since he had arranged to meet Titus in Troas or Macedonia. The apostle left Troas and moved west into the province of Macedonia because he felt distressed because of opposition in Ephesus, the situation in Corinth, and his concern for Titus (7:5-7).

College: 2Co 1:1-24

2 CORINTHIANS 1

I. OPENING (1:1-2)

Paul opens his letters with the typical formula of first-century Greek correspondence by first naming the author, then the recipients, followed by a greeting. His tendency to expand these basic components in all his letters reflects his own personal style and is not at all common in other Greek documents. Also, the length of his letters (other than Philemon) is unusual, vastly exceeding the norm, which 2 and 3 John exemplify. Carefully inspecting Paul's expansions of the formula's components generally reaps early dividends for understanding what major concerns are eating at him as he begins a letter. Second Corinthians offers such rewards, too.

1:1 Paul, an apostle of Christ Jesus by the will of God,

Paul often identifies himself as "an apostle" in the opening of his letters, as he does in Romans, 1 Corinthians, Galatians, Colossians, Ephesians, 1 and 2 Timothy and Titus, but he doesn't always (Philippians, 1 and 2 Thessalonians, and Philemon). Standard observation regarding this phenomenon is that Paul announces his apostolic status to emphasize his authority in situations where it has been called into question. Galatians is the benchmark, but such is no less the case regarding 2 Corinthians, which from beginning to end is about Paul regaining his status in the eyes of the Corinthians. The word "apostle" itself recurs five more times in 2 Corinthians (8:23; 11:5,13; 12:11,12), but it underlies the entire epistle.

Paul views his calling as an apostle "by the will of God" the singular focal point of his life, a phrase he repeats identically from 1 Corinthians 1:1. Paul readily admits that his initial call was unconventional in that it occurred after Christ's death and resurrection, but he proclaims that he was indeed commissioned personally by the risen Christ himself on the Damascus road, probably about 23 years previous to writing 2 Corinthians (Gal 1:15-18; Acts 9:1-15). Also unconventional was Paul's specific mission to Gentiles, non-Jews (Acts 9:15; Rom 11:3; Gal 1:16), which he undertook with the same ferocity he had employed when he persecuted the church, having assisted in Stephen's stoning (Acts 8:1) and having flaunted Jewish warrants for the arrest of Christians (Acts 9:1).

Paul's success among Gentiles made him enemies who dogged his trail sowing seeds of suspicion among his new converts regarding his claims to be a legitimate apostle. Very aware of doubters in Corinth, already in 1 Cor 9:2, Paul insists that he meets every criteria for being an apostle, principally, having seen the risen Christ (1 Cor 9:1; 15:8-9; Acts 1:22) so he can bear personal witness of it to skeptics. Paul also points to the way God has blessed his missionary enterprise with success. As with other local congregations now dotting Asia Minor, Macedonia, and Greece, Paul designates that the Corinthians themselves "are the seal of my apostleship in the Lord" (1 Cor 9:2). This point he will continue to press in 2 Corinthians. Among many other important points, he will also call the Corinthian's attention to "signs, wonders, and miracles" he did among them as "things that mark an apostle" (2 Cor 12:12).

When Paul offers credentials of his apostolic commission, he by no means thinks of this as some personal achievement. He insists that he is "compelled" (1 Cor 9:7), ordained "from birth" (Gal 1:15), fully impelled and blessed by God's grace (1 Cor 15:9-11; Gal 1:15), not at all empowered by any of his own ability. If that were the case, he would still be persecuting Christians, what he now considers the shame of his life. Payback for this period of his life forever haunts him in the form of fellow Christians who seek to slash at his ministry.

The insistent will of God calls him to his role as an apostle for the church. In his mind, neither resistance nor obedience are even involved. He is what God has made him to be. Most ministers today feel the same way about why they are in the ministry. They know God has put them there, and they will serve him.

As he does here, Paul consistently describes himself in the NT as an apostle "of Christ Jesus." Although normally in this situation he employs the order "Jesus Christ," his combination of "Jesus" and "Christ" in either order is fairly even. Invariably when he adds Lord to the combination, it comes out "Lord Jesus Christ." "Christ" first, as here, emphasizes the messianic, kingly role of Jesus. After 2000 years of Christian history, we naturally assume that an apostle is an apostle of Christ. However, the word "apostle" has usage prior to the NT. One could be an apostle of Zeus, for example. An apostle is like an ambassador, sent by a king or a god to carry a message to a group of people, an official representative mediating his authority. Paul has been called by God to be Christ's ambassador to Gentiles carrying the saving message of the gospel.

and Timothy, our brother,

Paul names Timothy, not as a coauthor but as a cosender of this letter to the Corinthians. Unmistakably, the letter is written by Paul, despite occasional use of first person plurals. Timothy, who is with Paul when he writes the letter, helped Paul establish the Corinthian church, along with Silas (2 Cor 1:9; Acts 18:5). Already a Christian when Paul arrived in his home town of Lystra during the second missionary tour (very likely converted on the first missionary tour), Timothy joined Paul's missionary band and travelled with him from then on (Acts 16:1-3). A strong, emotional bond developed between the two (Phil 2:22). Paul earlier had dispatched Timothy to Corinth to represent him (1 Cor 4:17), possibly delivering 1 Corinthians. However, the NT is silent on whether Timothy actually made it to Corinth on that occasion (if he didn't carry 1 Corinthians).

Some combine the silence on this subject with the indications of his timidity (1 Tim 4:12; 2 Tim 1:7; 2:1) and Paul's sending of Titus, not Timothy, with the Severe Letter and with 2 Corinthians as an indication that Timothy did go back to Corinth on Paul's behalf but failed miserably. Mentioning him here as "our brother" to the Corinthians is seen, then, as a public demonstration of Paul's complete confidence in Timothy despite his lack of success with the Corinthians. More likely, however, none of this is in view, and Paul simply mentions Timothy because they know him and he is with Paul. Paul mentions Timothy as cosender in just this way also in Phil 1:1, 1 Thess 1:1; Phlm 1; Col 1:1, and 2 Thess 1:1, more than any other person.

Paul designates Timothy as "our brother" (ajdelfov", adelphos ) to distinguish Timothy's role from his own as apostle. Although the plural "brethren" in the NT is used generically to represent Christian believers, the singular "brother" or "sister" specifies Paul's coworkers, people with significant levels of responsibility and trust.

To the church of God in Corinth,

Paul normally uses "church" (ejkklhsiva, ekklçsia) in a local sense like this. The word itself, used to describe a public assembly in Greek culture, required further definition as Paul has given it here. The fact that it is found in the Septuagint (Greek translation of the OT done in the third century B.C.) to translate the Hebrew lhq ( qahal ) in phrases like "the assembly of the Lord" (Num 16:3), referring to the people of Israel, leads some to believe that from this derives the concept of the universal church as the true people of God. However, more likely, as the church expanded, the local, congregational concept of the church developed into the concept of the universal church, prominently observable in Ephesians.

Paul customarily refers to a church as "of God" rather than "of Christ," as he does here, although he does call Christ the head of the church (Eph 5:23). Despite Christ's responsibility for the church, he views the origin and continued existence of a church as coming from God as he draws people together who have faith in Jesus Christ and cultivates them into the body of Christ. For Corinth, whose citizens clamored for esteem as patrons of buildings and social clubs, Paul's designating the Christians in Corinth as the church of God, may well be intended by Paul to disallow anyone but God himself to be recognized as the Great Benefactor of the church.

together with all the saints throughout Achaia:

Paul widens the local address of the letter beyond Corinth. Strictly speaking, since A.D. 27, Rome had designated all of modern-day Greece except Macedonia to be Achaia. Probably, though, Paul has in mind Christians who live in the area immediately outlying Corinth, who would have regular contact with them, and be influenced by similar problems. We know a church existed in Cenchrea, only six miles from Corinth, since Phoebe, the bearer of Romans, is said to come from that church (Rom 16:1). Other churches must have existed in the area surrounding Corinth which we just don't know about. Athens, where we know Christians existed (Acts 17:34), is too far away and so distinctive from Corinth that it must not have been included.

Paul regularly uses "saints" to refer to fellow believers, though never in the singular to honor anyone specially. It translates the plural of "holy" (aJgivo", hagios ) which refers to someone "separated" from others. The Septuagint uses the word in the plural to refer to the people of Israel as separated to God. Other Jewish literature, including the Dead Sea Scrolls, uses "holy ones" to refer to a smaller band of those selected to inherit the messianic kingdom. NT usage relates to both of these uses. Just as the word implies ritual purity for Jews as God's people, it implies moral purity for Christians.

1:2 Grace and peace to you from God our father and the Lord Jesus Christ.

The traditional greeting used in Greek letters, the infinitive cai'rein ( chairein ), is changed in all NT letters to cavri" ( charis ), "grace." The change puts all blessings under the banner of God's love for humankind. Some use of "grace" in Jewish correspondence makes it possible that the change is not invented by Christians but rather adapted from Jewish use. Regardless, using the added word, "peace" (eijrhvnh, eirçnç) which translates "shalom" in the Septuagint, is most certainly Jewish, still used in Jewish greetings even today. For Christians, though, peace encompasses what Christ accomplished on the cross not only in relation to our alienation from God due to our sin but in relation to one another as both Jews and Greeks become united in the church (Eph 2:11-22).

The combination of the two words carries fundamental Christian overtones. That Paul conveys these blessings equally "from God our Father and the Lord Jesus Christ" is entirely appropriate since each is involved in the Christian significance of the words. Balancing the status of God with that of Christ also implies Christ's divinity.

II. THANKSGIVING (1:3-11)

A. GOD COMFORTS (1:3-7)

All of Paul's letters conform to the conventional Greek pattern of inserting words of thanksgiving for the recipients of the letter between the opening and the body. The only exception is Galatians which substitutes a blistering censure. Second Corinthians retains the essential spirit of thanksgiving. However, it alters the thanksgiving for the recipients to a general blessing to God for his specific work, primarily in aiding Paul but also the Corinthian church, in their troubles.

1:3 Praise be to the God and Father of our Lord Jesus Christ,

"Blessed" is more appropriate for the opening word rather than "praise" (eujloghtov", eulogçtos) since Paul is borrowing the word from common liturgy used by Jews in their synagogue worship. Paul expects that his letter will be read publicly in the Corinthian house-churches and scripts an appropriate call to worship. Though no verb follows "blessed," most translations quite rightly adopt "be" due to the worship context rather than "is."

The identification of "God" as "Father of our Lord Jesus Christ" occurs elsewhere in 1 Cor 11:31; Rom 11:31; Eph 1:3; and 1 Pet 1:3 and makes the doxology particularly Christian. The NT concept of God's fatherhood of Christ helps us grasp their relationship by drawing upon human analogies, particularly in terms of Jesus' human life on earth. However, John 1:1-18 stipulates that Christ was at no time created but has always been "with God." Paul's emphasis on God's fatherhood here includes God's parental agony in watching his own Son suffer innocently and die an excruciating death on behalf of the world. It also must include God's dramatic rescue of Christ by resurrecting him from the dead and exalting him to the Father's side.

the Father of compassion and the God of all comfort,

The reader is reminded that the truth of this statement has already been forcefully displayed by God in Christ. The point of what God did in Christ comes from God's compassion on the hopeless sinful state in which everyone lives apart from Christ. The language used for "compassion" actually is plural and is translated "mercies" (oijktirmw'n, oiktirmôn) by the NASB. This again comes from Jewish synagogue prayer, found also in Exod 34:6, Ps 25:6, and Ps 69:16. The addition of "all" before "comfort" also has the ring of worship language.

"Comfort" introduces the word which dominates the rest of the paragraph through verse seven, found as a noun (paravklhsi", paraklçsis) six times and as a verb (parakalevw, parakaleô) four times. It will be used five more times as a noun and twelve more times as a verb in 2 Corinthians. The word can mean "comfort," "encourage," or even "exhort," depending on the context, even in 2 Corinthians. It also has significance as a word associated with the messianic hope (Luke 2:25), particularly in places such as this which contemplate relief from the hardships of Christian suffering. "Comfort" balances the heavy use of "suffering" (pavqhmo", pathçmos), used three times in the paragraph, and "troubles" (qli'yi", thlipsis ) also used three times (nine times in 2 Cor). Paul views God as watching over his children, totally aware of their suffering, embracing them and delivering them through it all.

1:4 who comforts us in all our troubles,

The Greek construction suggests that first Paul contemplates the specific problems he experienced in Asia (described more specifically in 1:8-11) when he says "in all our troubles" before referring to the unspecified situations of "those in any trouble" whom God has equipped him to help. The word "troubles" (qli'yi", thlipsis ) can mean "crush," in its verbal form in Classical Greek and has this sense in Mark 3:9. Often used to describe the effects of war, the traumatic misery, both emotional and physical, created by outside forces of various types usually is in view. In the NT, the word usually has eschatological implications as it probably does here, particularly because of Jesus' use of it in Matt 24:21 and Mark 13:19.

Paul's use of plural pronouns is a notorious difficulty in the study of 2 Corinthians. In over 200 occurrences, the student must decide whether he refers to himself alone, called the editorial "we," or includes others. If he includes others, how wide a band does he have in mind? Is it just his cosenders and other associates with him, the apostles, the Corinthian believers, all Christians, or all humanity. In 1:3-7, Paul must distinguish between his own troubles and those of the Corinthians in order to emphasize their dynamic relationship. However, in 1:4-5, the principle he pronounces applies to all Christians. In 1:6-7, as he applies the principle to his relationship with the Corinthians, the plural pronouns exclude the Corinthians and narrow to himself and his missionary band.

so that we can comfort those in any trouble with the comfort we ourselves have received from God.

Paul emphasizes the expanse of God's comfort as being total by using "all" three times in 1:3 with "all comfort," and in 1:4 with "all our troubles" and "any trouble." No gaps or weaknesses exist in God's capacity to aid his children to cope effectively with even the most horrific tragedies which confront them as they stand for his name. From a pastoral perspective, this is a crucial observation. Just knowing this is true may well be a beginning point for the comfort someone needs.

Purpose and result sometimes are difficult to distinguish. Is the effect of an action preordained or does it just follow naturally? The construction Paul uses in 1:4 with "so that" usually specifies purpose. Paul, then, injects the hardship Christians suffer with divine purpose in 1:4. At least one purpose is to be able to comfort other Christians in their suffering. Paul contemplates this truth in terms of his own experience qualifying him to comfort the Corinthians as a model. However, he views this as a principle of God's operation on a massive scale with all Christians, as he will explain in more detail with the verses that follow.

Paul's concept of mutual comfort should not be equated with commiseration. This is not "misery loves company" but rather shared confidence in God's power to deliver from and overcome the misery of suffering for Christ. God makes it possible for Christians to instill in one another the steadfast endurance to remain faithful no matter the hardship.

1:5 For just as the sufferings of Christ flow over into our lives, so also through Christ our comfort overflows.

As indicated by the opening conjunction "for" (o{ti, hoti ), 1:5 explains how this happens. The focal point is "the sufferings of Christ." Paul views these as being in surplus. This is not just because Christ suffered so severely on the cross but because he was innocent. The injustice of his suffering, physically and spiritually, makes all of it excess. This Paul sees as spilling over onto believers because of their identification with Christ which begins at baptism (Romans 6). In addition, messianic suffering from a Jewish point of view refers to the birth-pangs through which the messianic age would emerge (Isa 26:17; 66:8; Jer 22:23; Hos 13:13; Micah 4:9-10). In Matt 24:8 (Mark 13:8) Jesus assumes this but applies it to the persecution of believers that will occur in the interim period before his Second Coming. This also influences Paul's ideas here.

Paul contends that a chain reaction is in effect. As the surplus of Christ's suffering continues to overflow into his life, so also the overflow of Christ's comfort more than matches it. Thus, the result strengthens and builds confidence rather than causing him to succumb. The excess of Christ's comfort in his own life in turn supplies what he needs to comfort others like the Corinthians. Although he speaks with his own specific circumstances in mind, the principle applies to all believers. Christ is more than sufficient to provide the strength Christians need to endure challenges to their faith and to mutually strengthen one another.

1:6 If we are distressed, it is for your comfort and salvation;

The first person plural pronoun "we" distinguishes Paul and his coworkers from "you," the Corinthian believers. The paired use of "if" (ei[te, eite ) should not be taken literally. Real, life-threatening persecution in Asia rather than hypothetical affliction dominates Paul's thought here. He simply carves out the relevant principle in 1:6-7 before describing the specific example of it as it applies to himself and the Corinthians in 1:8-11.

Paul proposes that his personal affliction has tangible results for the Corinthians and others like them. He views his apostolic lifestyle of bringing the gospel to the unevangelized as a rocky road full of hardship for himself. What makes it all worthwhile is knowing that those who receive the gospel he proclaims reap the benefits of "comfort" and "salvation." Salvation for Paul means deliverance from God's condemning judgment (Rom 1:16; 1 Thess 5:8-9). By pairing it with "comfort," he extends its meaning here to include the emotional freedom that receiving the gospel brings to a person's life. Believers are not just saved from judgment but are also released to a new life of confident assurance and purpose to their lives. Including "comfort" here also maintains conformity with the other nine uses of it in the paragraph.

Paul also maintains that the comfort he receives from Christ also benefits believers like the Corinthians. They win out either way, whether Paul suffers or is comforted. The comfort Christ supplies him in the face of affliction makes it possible for him to continue on the road with the gospel. Without this divine comfort, he would long ago have succumbed to the emotional and physical damage inflicted on him for the sake of the gospel. However, Christ gives him comfort to overcome these powerful forces against him to stay on the road and continue to bring the gospel to the unevangelized.

if we are comforted, it is for your comfort, which produces in you patient endurance of the same sufferings we suffer.

The overflow of Christ's comfort for Paul further overflows into the lives of believers "for your comfort." Not only does Paul continue to preach the gospel, but his own deliverance time and time again from trouble exhibits the fact that Christ can do the same in the lives of other believers when they become targets of persecution for the sake of the gospel. Real comfort is not protection from trouble but sustenance through trouble. Easing of emotional and spiritual pain may be part of it, but most importantly it results in an outcome that is easily measurable. Does the believer maintain commitment to Christ through it all or not? For Paul, "comfort" energizes "patient endurance" (uJpomonhv, hypomonç) in the believer. The word translated "which produces" (ejnergoumevnh", energoumençs) means to effect or make something happen. Probably passive in this context, it most likely assumes that the same divine comfort Paul receives also is the power which energizes all believers to endure affliction.

When Paul says that the Corinthians endure "the same sufferings we suffer," he does not mean that the Corinthians are being persecuted in the same way or by the same people Paul has just experienced in Asia. He may not even mean that the Corinthians currently experience persecution at all, even though it is very possible that the Jews are still giving them trouble. What he means is any trouble they might have, currently or in the future, is part of "the sufferings of Christ" just like his troubles are. This will be clearer in 1:7.

1:7 And our hope for you is firm,

Paul declares his unshakable confidence in the Corinthians' endurance employing the commercial term for guarantee which the NIV translates as "firm" (bevbaio", bebaios ). Given Paul's volcanic history with the Corinthians, this is remarkable. However, Paul's certitude is not based on the Corinthians themselves but rather on Christ's provision of comfort to see them through difficulty. When Paul speaks of "our hope," he does not mean "wish," but as usual for him, asserts his assuredness based on objective data, this being his own experience of comfort from Christ and the overall reliability of Christ's resurrection power.

because we know that just as you share in our sufferings, so also you share in our comfort.

Because the sufferings and comfort of Christ affect both Paul and the Corinthians, he can also say that they are partners together in sufferings and in comfort. Paul employs a word related to koinwniva (koinônia), or "fellowship," to convey this. The word used, koinwnoiv (koinônoi), refers to people who "share" something, as the NIV has, or partners. Paul uses this word group more than any other NT writer to convey such vital concepts as the participation of believers in Christ (1 Cor 1:9), the Holy Spirit (2 Cor 13:13; Phil 2:1), the gospel (Phil 1:5,7; Phlm 5,17; Rom 11:17; 1 Cor 9:23), and as here, in the sufferings of Christ (Phil 3:10). Later, 2 Cor 8:23, he will also call Titus his partner.

Paul, then, views himself as providing comfort to the Corinthians, but they are doing the same for him. They do this by enduring in their faith and by supporting him in his afflictions. At the moment, it might seem like this all has to do with Paul's problems in Asia. Really, however, Paul is laying the groundwork for the Corinthians' remaining loyal to him amidst the conflicts with the Corinthians themselves. Will they continue to comfort him or will they abandon him amidst the fire of his opponents among them?

The mutuality of comfort is crucial for believers still today, especially in relationship to leadership in the church.

B. GOD DELIVERS (1:8-11)

From considering the mutuality of comfort in principle, Paul moves to a specific instance in his life which binds the Corinthians to him and which has demonstrated indisputably God's power to deliver believers, even from death. On rhetorical grounds, especially the use of the disclosure formula (We do not want you to be uninformed), good arguments are made for viewing this section as opening the body of the letter. However, the thematic tie with 1:3-7 is simply too vital to warrant such a major break yet. Granted, Paul's approach to thanksgiving here is different in that he magnifies the church's intercessory prayers for him rather than his prayers of thanksgiving for the church (Rom 1:8; 1 Thess 1:2, for example). Nevertheless, it's close enough to view this section as formally equivalent to Paul's normal thanksgiving section which typically concludes the introductory remarks and bridges into the body of his letters.

1:8 We do not want you to be uninformed, brothers, about the hardships we suffered in the province of Asia. We were under great pressure, far beyond our ability to endure, so that we despaired even of life.

Paul presumes that the Corinthians have heard of the incident he has in mind, either by way of Titus, the bearer of 2 Corinthians, or maybe even Timothy, whom Paul had sent to them earlier (1 Cor 4:17; 16:10-11). However, he doubts they know of the severity of the crisis for him personally, the spiritual crossroads it was for him, and how important their prayers for him were in his mortal and spiritual deliverance. It's this personal side of the story that is so relevant to his teaching point about suffering, comfort, and God's deliverance. Paul zooms quickly in on the traumatic significance of the experience, thereby leaving the details fuzzy. So, most assuredly, identifying the incident as occurring "in the province of Asia" is enough for the Corinthians to know exactly what he is talking about, even if it is not enough for us today.

Paul tightens the circle on what he means by "we" in this paragraph. Because he has moved from principle in 1:3-7 to specific incident here in 1:8-11 upon which he reflects personally, there is no certainty that even his small band of missionary assistants is still in view. This is why it is possible to associate this specific trauma with an illness which nearly killed him and connect this whole paragraph with the "thorn in the flesh" Paul talks about in 2 Cor 12:7.

However, Paul's use of "hardships" (qli'yi", thlipsis ) detracts from this identification. It is the same word translated "troubles" in 1:4 which is not usually associated with illness but with harm from outside forces. Also, an illness in and of itself, however severe, hardly stands up as a good example of sharing in the sufferings of Christ (1:5). Finally, this does not adequately account for why Paul names the place of occurrence, Asia, as the only external signal for this trauma.

Naming Asia prompts one to look for an observable, social incident when Paul and his missionary associates ran into trouble, which might have affected him more deeply than the Corinthians could possibly have known previously. Eyes are drawn to the city of Ephesus, really the only Asian city of consequence that Paul visited during his second and third missionary journeys. He stayed in Ephesus more than two years (Acts 19:8-10). It is also while Paul is in Ephesus that he monitors the Corinthian situation, writing three letters (the Previous Letter, 1 Corinthians, and the Severe Letter), making one visit (the Painful Visit), and sending two of his best associates (Timothy and Titus). However one takes Paul's reference to having "fought wild beasts in Ephesus," mentioned in 1 Cor 15:32, this reference further underscores the fact that the trauma Paul refers to took place in Ephesus.

That Paul and his associates were involved in at least one traumatic incident in Ephesus is documented in detail in Acts 19:23-41. Silversmiths who, among other things, crafted and sold idols of Artemis, became distraught that their trade was noticeably declining because so many were becoming Christians through Paul's influence. Demetrius rallied an angry mob, seized two of Paul's associates, and took over the theater, seemingly threatening violence. Public officials eventually calmed and dispersed the crowd. But it's not just pagan Gentiles who threatened Paul in Ephesus. Irate Jews dogged Paul from beginning to end in Ephesus, as indicated by Acts 19:9,13-16. In Acts 20:19, Paul reminds the Ephesian elders in his departure speech that throughout his time with them he was "severely tested by the plots of the Jews."

Is it the mob action of the silversmiths Paul has in mind? If so, Acts has not captured the severity of the situation the way Paul remembers it because Paul was not even one of the ones seized by the mob. Did the Ephesian Jews threaten Paul's life in some way unrecorded in Acts? Perhaps Paul wound up in jail in Ephesus at some point surrounding the silversmith incident or some other incident not mentioned in Acts. Time to contemplate his fate, to calculate the "great pressure" he and is colleagues were under, seems required, which the riot incident would not seem to afford. Although an Ephesian imprisonment is often conjectured, the evidence for this is not substantial. Could the traumatic situation with Jews in Ephesus who adamantly opposed the gospel have triggered Paul's deepest fear which surfaces elsewhere at Rom 9:2; 10:1, that his fellow countrymen, the very people of the Messiah, will in the end reject Christ?

Any adamant answer overreaches the evidence. However, it's probably most reasonable to go with what is known, the riot recounted in Acts. It must be assumed that there was much more to this than Acts says: that it unfolded over a period of more than a few days, only culminating in one riotous incident, and that Paul's life was threatened in some fashion during those days that Acts simply doesn't choose to include in its narrative.

"Brothers" (ajdelfoiv, adelphoi ), it should be pointed out, refers to all the believers in the Corinthian church, male and female. "Great pressure" (barevw, bareô) conjures up the image of a ship with excessive cargo weighing it down precariously listing from side to side. "Despaired" (ejxaporevw, exaporeô) conveys the picture of trying to escape danger down a path which abruptly dead ends. Paul is saying that external circumstances in this instance overwhelmed him so much that he felt the despair of hopelessness. He had slammed into a brick wall. All seemed lost. Things couldn't get any worse. He wasn't even sure if he would live beyond this point. As most believers learn sooner or later, it is at such point that God becomes most real.

1:9 Indeed, in our hearts we felt the sentence of death. But this happened that we might not rely on ourselves but on God, who raises the dead.

"In our hearts" further emphasizes the interior dynamics involved. Thus "the sentence of death" should not be taken as a clue that Paul has in view an actual court trial at which he had received some sort of sentence. Further, the term for "sentence" (ajpovkrima, apokrima ) more technically involves an official's response to a petition or inquiry, as when a death row inmate appeals to the governor to stay his execution. Recognizing his desperate straits, Paul indicates that he petitioned God to intervene on his behalf and that he imagined the answer to be "No!" Paul was broken to the core of his being. Where is his faith when God does not seem to be there? This is the ageless question addressed in the book of Job which all believers must face. Can we face even death with faith?

Paul shares what he now realizes was the real spiritual dynamic going on in his despair. As Job discovered before him, God was there with him all along. He wasn't alone. God had allowed external circumstances to create a spiritual trauma in Paul's life that would strip him naked, down to the core of his being, force him to rely upon God alone, and, then, God could rebuild him from scratch, step by step into a powerful man of faith, who would never, ever waver again. "Rely" (peivqw, peithô), also used in 2:3 and 10:7, has to do with confidence. Paul will be confident in himself no longer.

Why should he? All the power is in God, even to overturn what seems like certain death. He can and will rescue those who believe in him, as he has proven over and over again. Paul's mention of God being one "who raises the dead" certainly points to the resurrection as the foundation of Christian faith. However, it goes beyond that as exemplified in Romans 4:17-6:14, where Paul notes how God brings life from death not only in salvation and in baptism for the Christian but also how God got the ball rolling by bringing the life of Isaac out of the dead womb of Sarah. The second prayer of the Eighteen Benedictions, probably recited by Paul himself, which Jews pray even today, declares that God "makes the dead to live." Such principal truth about God abounds in Scripture, from the deliverance of the Hebrews from slavery in Egypt, to Ezekiel 37's visual prophecy of the dry bones which came to life, to the coming of the Messiah, and, of course, in God's creation of the world from nothing and man from dust.

1:10 He has delivered from such a deadly peril, and he will deliver us,

The theme for this verse is God's deliverance. Three times Paul employs the word "deliver" (rJuvomai, rhyomai ), both in the past tense (once) and in the future tense (twice). It is the same word found in the Lord's Prayer for "deliver us from the evil one" (Matt 6:13). Second Timothy 4:17 uses it to speak of Paul being "delivered from the lion's mouth," referring to his Roman trial. Although the word itself does not require it, Paul always connects it to God's power, whether it be God's deliverance from sin (Rom 7:24; 11:26; Col 1:13; 1 Thess 1:10) or, as here, deliverance from the evil designs of men (Rom 15:31; 2 Thess 3:2; 2 Tim 3:11). In 2 Tim 4:18, Paul, as here, expresses unswerving confidence in God's delivering hand from whatever peril he might encounter, even death.

Paul's enduring confidence was forged upon the experience he refers to here, which has been permanently etched into his life. God rescued him from what he thought was going to be certain death, "such a deadly peril," This, he will never forget. Upon this experience, he builds a life of unswerving faith, no matter the challenge. Paul peers over the pages of the text at fellow believers, then and now, when he reiterates "he will deliver us ." This is what God does, and confidence in this singular character trait of his is essentially what faith is. Like Paul, we "have set our hope" (the verbal form of the same word as in 1:7) "on him," because only his mighty hand can rescue us from evil, whether evil perpetrated against us or our own sinful evil which warrants our death.

1:11 as you help us by your prayers. Then many will give thanks on our ^a behalf for the gracious favor granted us in answer to the prayers of the many.

^a 11 Many manuscripts your

Paul believes that the regular intercession of the Corinthians (as well as other believers) contributed toward his deliverance on that traumatic occasion in Ephesus and that their continued intercession will make the difference in future situations of peril. Their prayer ties them to his ministry and whatever success it has. This is a somewhat unusual way for Paul to thank them for their prayers. However, such affirmation of the Corinthians' mutual ministry with him should help close the rift with them which spawns this letter.

Paul, then, views God's divine intervention as triangular, involving God's ability to deliver, his own petition to God, and prayerful intercession of the church on his behalf to God. Further, when the church recognizes that God has acted in response to their prayers, it is moved to further prayer, prayer of thanksgiving and further intercession that God will do even more through the servant who is the object of their continual intercession.

"Many," more literally, is "many faces." Although the word "face" (provswpon, prosôpon) can be used simply to refer to a person, here Paul seems to envisage a sea of faces, the church, lifted upward in prayer toward God because of him and on his behalf. By delivering Paul, the church is further inspired toward faith in God's delivering power and wants to see what more God can do through him. Such a spiraling of faith in the church invigorates Paul all the more to be God's ambassador for the gospel, whatever the peril, pain, and despair he must face. "Gracious favour" (cavrisma, charisma ) would appear, then, to refer to Paul's apostolic gift and how the church's prayers help him develop it through trying circumstances.

"Many" may indicate that Paul is aware not all of the Corinthians are praying for him since he seems to be out of favor with some. However, it may only indicate that Paul realizes not everyone prays at the same time. Nevertheless, "many" does signify the importance of numbers. "A few," it seems, would not be so powerful in its effect, not only on God, but on being an encouragement to Paul.

III. DEFENSE OF INTEGRITY (1:12-2:13)

With this section Paul begins the body of his letter to the Corinthians. Paul views himself almost as if he were in court defending himself against charges of fraud and corruption regarding his relationships with them. Notice how Paul essentially takes the oath in 1:12-14 and then proceeds to tell his side of the story concerning the change in his travel plans. Paul's opponents in Corinth seem to have convinced many that his shifting travel plans are evidence that he has been manipulating the Corinthians all along for his own self-interest and that he has no honest feelings for them. Very likely, Titus brought Paul's attention to this lingering problem with the Corinthians upon meeting up with Paul in Macedonia (2:13) after delivering the Severe Letter and dealing with the fallout from Paul's Painful Visit. No doubt, he influenced Paul to deal immediately with this remaining and potentially disastrous breach in Paul's relationship with the Corinthians.

A. CLARITY SOUGHT (1:12-14)

1:12 Now this is our boast:

Paul pledges that what he is about to write and everything he has said and written to the Corinthians has absolutely no ulterior motives, no hidden agendas. He has tried to be as straightforward as he is able.

He employs the word "boast" (kauvchsi", kauchçsis) to head this opening pledge. In no way does he consider himself to be bragging. Rather, with this word he underlines his confidence in the sight of God. From his connection of the day of the Lord Jesus with boasting in 1:14, Paul surely has in mind standing before the judgment seat of Christ, as all will (2 Cor 5:10), the motives of his heart being exposed, and receiving praise from God (1 Cor 4:5) for his conduct with the Corinthians. This is the first of 29 times that the word "boast" and others based on it will be used in 2 Corinthians. All told, Paul uses it 55 times in his correspondence. In 1 Corinthians (1:29; 3:21; 4:7; 5:6, for example), the word has mostly a negative sense, something people should not do because it is an offense against God,

Readers today should not be offended by the arrogance the word conveys to them here and elsewhere in 2 Corinthians. Paul talks in terms of his fulfilling his mission from God in a manner that God would be proud of him (2 Cor 10:13; 1 Cor 1:31). The Corinthians themselves have pushed him into this position of talking about himself and defending his behavior. If he does not, he fears they may be lost to the gospel. He uses kauchçsis to introduce the basis for his confidence before God.

Our conscience testifies

The first basis of his confidence lies with his conscience. The word "conscience" (suneivdhsi", syneidçsis), used also in the similar context of 1 Cor 4:4-6, is critical in Paul's writings. Not used in the OT or the gospels, Paul's use of the word, found 10 times in 1 Corinthians alone, dominates the NT. It is suggested that the word comes into Paul's vocabulary because of his dialogue with the Corinthians (revealed in 1 Corinthians) who, in the matter of eating meat offered to idols, show themselves to be thinking like many in Greek culture that personal conscience is the final arbiter of right and wrong. Such a view has influenced Western culture, too. Paul teaches, however, that conscience depends on knowledge (1 Cor 10:25-26), that a person's conscience is affected by sin, and that it must be held subordinate to and informed by the moral principles of God found in Scripture by which all will be judged.

As if it is a separate, unbiased observer of events, Paul calls his conscience to the stand as a witness in his defense, as he also does in Rom 9:1. Despite the NIV "testifies," the Greek word is the noun form for one who bears witness (martuvrion, martyrion ). Like a well-prepared lawyer, Paul exudes confidence regarding exactly what his conscience will testify. It will testify that his conduct has been exemplary in general, but especially so in his relationship with the Corinthians. The plural pronouns at this point are editorial. Paul, at this point has lost sight completely of any companions or apostles, which becomes even clearer in 1:13 when he uses "I" for the first time. This is about himself alone and his conduct with the Corinthians.

that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God.

The word "world" (kovsmo", kosmos ) has no negative implications here, though it can elsewhere (John 7:17). Paul refers to his conduct in daily human affairs with Christians and non-Christians alike. Paul's emphasis on his conduct with the Corinthians "especially" is needed here, but it indicates that Paul has been wary of their suspicious tendencies from the beginning. He may have in mind quite specifically his refusal to accept money from them, a matter he will take up in more detail later (2 Cor 12:13-14).

Paul recognizes that proper moral conduct comes from the influence of God's righteous character in his life. "Sincerity" (eijlikrineiva, eilikrineia ) refers to his pure motives, "holiness" (aJgiovth", hagiotçs) more than to the actual principles of his conduct as exemplified by God himself. God activates both.

Some manuscripts contain "frankness" (aJplovth", haplotçs) rather than "holiness" (hagiotçs) as translated in the NIV. The translations are divided, RSV and NASB agreeing with the NIV, but NRSV, NLT, TEV, and KJV opting for haplotçs. Certainly, haplotçs seems more appropriate to the context and is more characteristic of Paul (used also in 2 Cor 1:12; 8:2; 9:11,13; 11:3; Eph 8:5; Col 3:22; Rom 12:8). However, proponents of that reading do not adequately explain how anyone purposefully or accidentally would have introduced hagiotçs into a text which originally contained haplotçs. The fact that Paul modifies this characteristic as coming from God may help explain his choice of hagiotçs.

Paul reemphasizes that the reference point for his conduct has not been the mere standards of human culture and society but rather the standards of God. Paul considers human standards inordinately influenced by our sinful nature, "worldly" not being from kovsmo" ( kosmos ), as earlier, but from savrx ( sarx ), "flesh" in all its sinful connotations, so exposed by Paul prominently in Romans 7. Paul skewers the oxymoron of human "wisdom" from a Christian point of view in 1 Cor 1-2. "God's grace" (cavri", charis ) does not have so much to do with our salvation, as so often in Paul (Rom 3:24), but with Paul adopting the generous, sensitive, forgiving spirit exemplified so consistently by God in all his dealings with us.

1:13a For we do not write anything you cannot read or understand.

Paul now takes the stand in his own defense, offering corroborating testimony to that just sworn by his conscience, indicated by "for" (gavr, gar ). Focusing on his correspondence with them, he now states uncategorically that he has been as aboveboard as possible, making every effort to use plain, straightforward talk that can be understood by anyone (also 2 Cor 4:2). Using the present tense, "write" (gravfw, graphô), Paul testifies to the approach he has taken in his previous three letters to the Corinthians (the Previous Letter, 1 Corinthians, and the Severe Letter), is taking in this current letter, and takes in all the letters he writes to all the other churches as well.

The fact that Paul must state his conscious efforts at clarity so intensely suggests that his opponents at Corinth have used his letters as fodder for accusing him of sneaky deceptiveness so common among traveling philosophers (2 Cor 2:17). Paul's fear is that they will continue to do so with this letter (2 Cor 10:10-11).

Paul knows of his vulnerability on this score since the only reason he even refers to the Previous Letter in 1 Cor 5:9 is because it was misunderstood, and one big reason why he writes 2 Corinthians is because he fears the Painful Letter (2 Cor 2:3-4; 7:8-12) might still be misunderstood despite all of Titus's efforts to explain it. Indeed, 2 Peter 3:16 acknowledges that Paul's letters are "hard to understand" and that the careless misread them, which suggests that criticism about the readability of his letters stretches beyond Corinth.

Yet, Paul asserts honest clarity as his intention and purpose. Whether his letters, in fact, are "easy to understand" is a different matter. When he speaks of his letters being read (ajnaginwvskw, anaginôskô), he has in mind not that they are being read personally by each individual in Bible study but rather read aloud by the letter bearer to the whole church which has gathered to hear it (1 Thess 5:27 and Col 4:16). "Understand" (ejpiginwvskw, epiginoskô) suggests that the letters do not require the letter bearers to answer lots of questions for them to be understood.

1:13b-14 And I hope that, as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus.

Notably, Paul switches to the first person singular for the first time, indicating that he has been thinking of himself, at least since 1:12. This will continue through 2:13. "Hope" (ejlpivzw, elpizô) does not bear the sense of salvation in Christ, so common with Paul (Rom 5:1-11), but a strong personal desire on his part. He sets the context against an eschatological backdrop when he refers to "the day of the Lord Jesus Christ." This day is the focus of eschatological expectation in the NT (1 Cor 5:5; 2 Cor 5:10; Phil 1:6-10; 2:16; 1 Thess 5:2; 2 Pet 3:10-12; Rev 16:14) and is equivalent to the "Day of the Lord" in the OT (Amos 5:18; Joel 2:1,11), anticipating divine assessment of every human being (1 Cor 4:4-5).

The NIV's reversal of "you will come to understand fully" and "you have understood us in part" is common in other translations (NEB, TEV). However, it obscures the possibility that Paul may be alluding to 1 Cor 13:9-12 in which Paul also speaks of understanding in part now but fully when all is complete. The Greek word tevlo" ( telos ) may not mean just "fully" but "end" (tevleio", teleios , "perfection," is used in 1 Cor 13:10) as registered in NASB, NRSV, and KJV. Such eschatological implications match the context. Perhaps, Paul hopes they will come to understand completely now, via this letter, but even if the letter does not succeed, they will understand in the end on the Day of the Lord when all will be revealed.

The "as" (kaqwv", kathôs, "just as" - NASB) then becomes more understandable too. Paul's expectation of their full understanding is based upon their partial understanding now. Partial understanding here is a plus not a minus. It's a necessary starting point. However, Paul's confidence that the Corinthians will "boast of us in the Day of the Lord Jesus" is founded upon his belief that Christ himself as well as other believers will fully inform them of his integrity of mission, not just with them but wherever he has gone as an apostle to introduce the gospel.

Currently, the Corinthians are not boasting about Paul's character but questioning it. Regardless, their boast in the end, on the Day of the Lord, will include appreciation not only that he brought them the gospel but also for the integrity of character he maintained with them even when they were doubtful. For Paul's part, he is already certain that he will boast before the Lord concerning the Corinthians, as he will of all the churches under his apostleship (1 Thess 2:19-20; Phil 2:16; 4:1; 1 Cor 15:31; 2 Cor 7:4). Like the parent of a teenager, he is proud of them (and knows he always will be), despite the fact that the relationship continues to have its ups and downs.

B. SECOND TRAVEL ITINERARY EXPLAINED (1:15-17)

1:15 Because I was confident of this, I planned to visit you first so that you might benefit twice.

Paul remains on the stand as he continues testifying in his own defense. He reflects back on his motivations for altering the travel plans he first conveyed to the Corinthians in 1 Corinthians 16:5. Headquartering in Ephesus, he said his next visit to them would be the last leg of a trip which would take him by land through Macedonia. This would give him opportunity to stay with them "awhile" before he moved on to his next destination, unstated at that time. He outlines his second itinerary in 1:16, which involved traveling across the Aegean Sea from Ephesus to Corinth, then up to Macedonia by land, and finally back to Corinth, before sailing off to Jerusalem. Although he doesn't explain it here, the backdrop of this itinerary was the final collection of the offering he was bringing the Judean churches from the Gentile churches (1 Cor 16:1-4; 2 Cor 8-9).

Paul had no reservations about changing his itinerary because he believed his relationship with the Corinthians was strong enough for them to understand (reflecting 1:14) that he had their own best interests in mind and that he was operating out of his own open relationship with God (reflecting 1:12). Paul is the only NT writer to employ this word for "confident" (pepoivqhsi", pepoithçsis), using it four times in 2 Corinthians (1:15; 3:4; 8:22; 10:2) and two times elsewhere (Eph 3:12; Phil 3:4). Consistently, as here, he measures confidence not so much in people or in circumstances but in God who operates in and through both.

The fact that Paul put thought into his decision comes across in the word "planned." Although the word bouvlomai ( boulomai ) often refers simply to a person's desire or will, it can, as it does here, refer to decisions of the will after appropriate deliberation.

At first blush, Paul's explanation seems straightforward enough. The plus in his decision was that he would visit them twice, rather than just once. The word translated "benefit," however is the point of some discussion. It is, in fact, the word "grace" (cavri", charis ), which Paul also used in 1:12. Does it have deeper significance? Some have been persuaded that the benefit Paul has in mind is a practical one, two opportunities for the Corinthians to give to the collection Paul was gathering. From this, they would be twice "blessed" by God (NASB, TEV). This twist seems too self-serving as others have registered. More likely is that Paul, as in Romans 1:11-12, has in mind the unspecified, mutual, spiritual benefit which God would create from them being together twice.

1:16 I planned to visit you on my way to Macedonia and to come back to you from Macedonia, and then to have you send me on my way to Judea.

Paul focuses on his changed itinerary in detail, picking up the word "planned" ( boulomai ) from 1:15. Geographically, Corinth is not on the route to Macedonia from Ephesus since, after sailing the 150 miles directly across the Aegean Sea to Corinth, Paul will have to travel 300 miles north and then back to Corinth to go on to Judea. Overland, Paul's original itinerary, Paul would have taken him 600 miles up the coast of Asia Minor from Ephesus to arrive at Macedonia, and then another 300 miles from that region down to Corinth. In any case, the principal cities Paul planned to stop at in Macedonia were most likely Philippi, Thessalonica, and Berea, sites of churches he planted on his second missionary journey (Acts 16-17).

The reference to Judea signifies that what Paul has in mind for this trip is gathering and transporting the collection from the Gentile churches to the Judean Christians. His intentions, however the route, were to sail with the delegates and the money (Acts 20:1-4) from Corinth to Judea. When he mentions that he expects the Corinthians to "send me on my way" (propevmpw, propempô), he does not merely refer to a bon voyage at the dock as the ship sails away. Rather, as in Rom 14:24; 1 Cor 16:11, Titus 1:13, the word signifies that the Corinthians will provide overnight accommodations for the delegates as well as necessary food, clothing, and other provisions that might be needed for their journey.

1:17 When I did this, did I do it lightly?

The article accompanying "lightly" (ejlafriva, elaphria ) indicates that Paul echoes back one of the charges for which he stands accused by some of the Corinthians. The word itself, used only here in the NT depicts a person who makes a decision without giving it adequate thought, its adjective form being the opposite of heavy. So, it suggests flippancy but perhaps also vacillation (see NASB and RSV) as when one might make a quick choice between two alternatives without any certainty that he or she is right. However one takes it, Paul seems to consider this charge to be linked to the next one, and thus, "worldly." Also, Paul firmly denies that he operated this way regarding this decision to change travel plans by inserting the word mhvti (mçti) into the question, indicating that the question is to be answered "No!"

Or do I make my plans in a worldly manner

From the specific charge, Paul moves to principle. How does he conduct himself generally or habitually? Paul emphasizes this by referring to his process of planning twice, literally "that which I plan, do I plan according to the flesh?" For Paul to say that he operates his life in the flesh would be to deny that he operates by the Spirit. It would be to say that he has not been converted, that he lives by the dictates of his old life, the one put to death in Christ's death, the one brought to new life by Christ's resurrection, initiated by baptism, growing in the Spirit of Christ (Rom 6-8; Gal 5).

Quite properly, the NIV translates savrx ( sarx ) as "worldly manner" because, as elsewhere, Paul does not mean to imply simply that the mass of our human bodies are pitted against our new spiritual man but more that our lives as influenced by the ungodly principles, motivations, and actions of the decadent, ungodly world in which we live wage war against the attitudes of the new man being created in us by the Spirit.

The matter of making this change of travel plans, as far as Paul is concerned, goes to the heart of who he is: Is he carelessly selfish in his decisions or does he live by the higher standard of selflessness established by Christ and empowered by the Holy Spirit?

so that in the same breath I say, "Yes, yes" and "No, no"?

If one thinks about it, taken at face value, this phrase could refer to Paul's worldly selfishness displaying itself in obstinacy, meaning he won't budge on an issue because he refuses to see someone else's point of view. He says either "yes" or "no," and that ends the matter. Thus, to be flexible is to be spiritual. Those who argue this emphasize that "in the same breath" is not in the text (rightly) and that uncertainty would be illustrated by "Yes, no." However, despite the doubling language in 1:17, Paul certainly draws out what he means in terms of "Yes, no" in the verses which follow (1:18-22).

That Paul is denying a charge of self-centered waffling in his decision making in this second question coincides with the charge of careless vacillation denied in the first question. Furthermore, the use of "Yes, yes" and "No, no" language likely mimics Jesus' own words, seen in Matt 5:37 and James 5:12, which are used to encourage believers to avoid all dishonesty. Thus, Paul's use of the phrase here probably intends to suggest that some Corinthians think that he was not just careless in his decision to change plans but that he was purposefully devious with them. Talking out of both sides of his mouth like so many others, was he using them to accomplish his own selfish purposes, even while he spoke of his love for them? Perhaps, even, some of the Corinthians see Paul's change of plans as showing he really loved the Macedonians more than them.

C. CANDOR DEMANDED (1:18-22)

1:18 But as surely as God is faithful,

Paul now calls to the stand as his character witness no less a figure than God himself, who comprises the very definition of integrity in his person. In one sense, this is a simple statement of fact. God's trustworthiness has been proven over the centuries in his dealings with Israel and continues to be demonstrated in relationship to the Corinthians themselves (and for believers today, as well). Paul has emphasized this before to the Corinthians in 1 Cor 1:9 and 10:13 but also in 1 Thess 5:24 and 2 Thess 3:3. However, Paul seems to be making this statement as a kind of oath in order to establish the solemnity of the statement which follows. He will do so more straight-forwardly with regard to the specific charge against him in 1:23. With varying language, he will also make oaths in 2 Cor 2:10; 11:10,11,31, as he does in Gal 1:20, Phil 1:8, and 1 Thess 2:5,10, sometimes citing God, other times citing Christ.

our message to you is not "Yes" and "No."

God not only stands behind the gospel, his very integrity comprises it. When Paul preaches that salvation is in Jesus Christ, this is only true because God has decided that Christ's sacrifice is an adequate compensation for man's sin. The message, or the word (lovgo", logos ), is firm. It does not change. Paul emphasizes that this is the gospel delivered to the Corinthians by him in the phrase "to you," which is literally rendered, "which is for you" (o{ proÉ" uJma'", ho pros hymas ).

In this statement, Paul links his own personal integrity to the integrity of the gospel, a bold challenge to preachers throughout the ages, especially today.

1:19 For the Son of God, Jesus Christ,

Despite his statement, the more dominant theme of Paul's preaching was "Christ crucified." Appeal to Christ's sonship is rare in Paul, being found only in the confession formulas of Rom 1:4 and Gal 2:20. The theme finds its primary expression elsewhere (John 1:14; Heb 1:3). Christ's intimate connection to God is crucial here in order for Paul to link the credibility of the gospel to the credibility of God. The person of Christ, as both the embodiment of God and the embodiment of the gospel, superimposes them together, forever joining the faithfulness of both God and gospel by remaining faithful to his divine mission.

who was preached among you by me and Silas ^a and Timothy

^a 19 Greek Silvanus , a variant of Silas

Paul identifies the "our" of 1:18 as being he and his two missionary companions. Silas, or Silvanus (the actual name in the text), refer to the same person in the NT. He first appears in the NT as one of the two personal messengers the Apostolic Council commissioned to deliver to Antioch the council's decision to accept uncircumcized Gentiles into the church (Acts 15:22,27,32). He becomes Paul's choice to replace Barnabas as his missionary associate and travels with him on both the second and third missionary journeys (Acts 15-18). He is named as being with Paul when he writes 1 and 2 Thessalonians from Corinth (1 Thess 1:1; 2 Thess 1:1). He also reappears as Peter's companion and secretary when he writes 1 Peter (5:12).

Timothy (see note on 1:1) and Silas joined Paul in Corinth after he first arrived there with the gospel. The NIV "by me" more precisely is "through me" (di= ejmou', di' emou ), emphasizing Paul and his companions as vehicles for God's expression of the gospel.

was not "Yes" and "No," but in him it has always been "Yes."

Continuing to play with the language of yes and no, Paul zeroes in on God's full affirmation of his faithfulness in the person of Jesus Christ. No wavering, no questions, no small margin of error, Christ is all. Employing the present perfect of "has been" (gevgonen, gegonen ), Paul shows Christ's preeminent place in God's plan to save mankind has been in place from the beginning, or "always" as the NIV puts it. It is no afterthought.

1:20 For no matter how many promises God has made, they are "Yes" in Christ.

The contrast between God's promises and those of others is stark. Whether it be politicians, friends, or even gods, the true God is the moral compass upon which all others are judged. He keeps his word. Paul views all of God's promises, whether to Israel or to mankind in general, to converge in Christ but to extend from Christ, as well. He stands in the center. God's covenants with Adam (Genesis 3), Noah (Genesis 9), Abraham (Genesis 12), Moses at Sinai (Exodus 19), the Levites (Numbers 25), and David (2 Samuel 7) are in view but so are all other messianic promises (Isaiah 11, 59, 63). That Jesus realizes the new covenant promised in Jeremiah 31 in his death becomes amplified to the church through the Lord's supper (Matt 26:28; Mark 14:24; Luke 22:20; 1 Cor 11:25). Hebrews (7:22; 8:6; 9:15; 12:24) emphasizes that Christ's covenant is superior to all the others God has made.

Jesus Christ is the "Yes," it is suggested, because he is the payment which guarantees God's promise of a new covenant relationship with Israel and with mankind.

And so through him the "Amen" is spoken by us to the glory of God.

The word "Amen" (ajmhvn, amçn) transliterates the Hebrew word which was pronounced in synagogue worship by the congregation in response to a doxology or benediction. It proclaimed solidarity with what someone else had spoken. Paul's use of it here presumes that such Jewish synagogue practices were taken over into early Christian worship, as evidenced in particular by 1 Corinthians 14:16. With this dynamic in view, Paul pictures Christ ("through him") manifesting praise to God in accomplishing his mission, with missionaries like himself, Silas, and Timothy ("by us") pronouncing the Amen in the form of spreading the gospel message. It confuses Paul's point to think that "us" includes the Corinthians and the church at this point. What Paul wants to accomplish here is to link himself as an apostle to the integrity of God through Christ as evidenced by his proclamation of the gospel. He will not link the Corinthians and all Christians into this chain until the next verse, 1:21, when he pointedly refers to "both us and you."

"Glory" (dovxa, doxa ), used abundantly in the Bible with reference to God, describes the manifestation of God's magnificent presence in such a way that people can do nothing else but acknowledge him in reverence and praise. An "Amen" often follows the mention of God's glory in the NT (Gal 1:5; Phil 4:20; 1 Tim 1:17; 2 Tim 4:18; Heb 13:21; 1 Pet 4:11; 2 Pet 3:18; Jude 25; Rev 1:6; 7:12), which seems to influence Paul's wording here.

1:21 Now it is God who makes both us and you stand firm in Christ.

Paul brings his argument for the faithfulness of God through to the Corinthians themselves ("you"). What he says will apply to all Christians, signified by the present tense of the verb "makes stand firm" but particularly to the Corinthians, included in "both us and you." He anchors his remarks to this term "makes stand firm" (bebaiovw, bebaioô) which was used in the marketplace when a merchandiser confirmed the validity of a sale. It amounted to his guarantee that the product now belonged to the buyer. The Corinthians, with their bustling marketplace, will have heard and used the term many times. Paul uses it to impress upon the Corinthians that their very salvation, purchased by the blood of Christ ("in Christ"), has been secured and remains secure because God has accepted payment and stands behind the sale. Their new life in Christ is firm because of the trustworthy character of God. In fact, Paul merely reminds them of what he declared also in 1 Cor 1:6,8. There, as elsewhere in the NT (Heb 3:6,14; 2 Pet 1:10), the term has eschatological implications. Most likely it does here, too.

He has anointed us,

This is the first of three past tense (aorist) participles which Paul uses to demonstrate that, from God's perspective, the salvation of all Christians can be considered "firm" from the moment of their conversion, especially as this is connected with baptism. With this first one, Paul plays on the believer's association with Christ, using "has anointed" (crivw, chriô), which is the verb root of the noun "Christ" (cristov", christos ). Only here in the NT does the verb refer to anyone other than Jesus (Luke 4:18; Acts 4:27; 10:28; Heb 1:9), although a related noun "anointing" (crivsma, chrisma ) is used in 1 John 2:20,27, most likely with reference to the believer's possession of the Holy Spirit. In the OT, prophets, priests, and kings were anointed with oil to set them apart for God's service (Exod 28:41; 2 Sam 2:4; 1 Kgs 19:16). Although the occasion of Christian baptism seems to be in view with this participle as with the two which follow, Paul's chief concern here is every believer's reception of the Holy Spirit.

1:22 set his seal of ownership on us

This second participle, from sfragivzw (sphragizô), describes what someone does to signify that something is his possession. Herds, slaves, documents would receive his seal, often using a signet ring. To seal something can also mean to secure it, the word even being used for the fastener of a purse (2 Kgs 22:4). As he does in this passage, Paul uses this same word with "put as a deposit" (ajrrabwvn, arrabôn) in Eph 1:13 regarding the Holy Spirit. By the second century, Christians identified baptism as the seal, and Paul probably views baptism here as closely connected to the reception of the seal, the Holy Spirit. This would certainly be consistent with 1 Cor 12:13, as well as Acts 2:38. However, it goes too far, though, to say that each of the three aorist participles refers to a specific aspect of early Christian baptismal liturgy.

and put his Spirit in our hearts as a deposit, guaranteeing what is to come.

The third participle "put" (douv", dous ) combines with its object, "deposit" (arrabôn) to identify clearly that the Holy Spirit has been in mind all along. It is used only two other times in the NT, both times referring to the Holy Spirit, again in 2 Cor 5:5 and also in Eph 1:14. In the Greek marketplace, a buyer would put down earnest money to satisfy the seller that he would eventually purchase the goods for the entire amount. Sometimes the buyer, rather than giving a first installment, would give the seller one of his own possessions, perhaps a ring (in contemporary Greek culture, an engagement ring being called an arrabôn), until he came back with the money. In either case, if the buyer did not return to pay in full, the seller kept the goods as well as the arrabôn. Such was necessary in a world with no contract law. The NIV has added "guaranteeing what is to come" to relay properly the conclusiveness that this word conveys.

In Jewish thinking, the heart (kardiva, kardia ) is where the essential person presides over his life. It is here that God places the Holy Spirit to guide and to guard the believer. This is as certain as it can get. It is not wishy-washy. The Holy Spirit in the lives of the Corinthians - and all believers - signifies their redeemed relationship with God. He is a deposit on their coming eternity with God.

Will God not claim his own? Is the gospel true? Is Paul's calling sure? Can God be trusted? Then, Paul did not make his travel decisions without carefully considering the spiritual welfare of the Corinthians. Paul's greater to lesser argument which has unfolded in these verses employs a sledgehammer to kill an ant. Yet, to Paul, personal integrity, however small the incident, cannot be separated ultimately from God himself, whom Paul and all Christians serve.

D. THIRD TRAVEL ITINERARY DEFENDED (1:23-2:4)

1:23 I call God as my witness

With this solemn oath, Paul retreats from the lofty theological arguments of the previous verses, calling himself back to the stand to speak directly to the question at hand. What were the motivations which led him to change his travel plans yet once more? The language he uses for this oath is very strong, more Greek in character than his normal style. He does invoke God elsewhere, in Rom 1:9; Phil 1:8; 1 Thess 2:5,10, and also in 2 Cor 11:31 and 12:19. The NIV flattens out the distinctive language in this verse by not translating "upon my life" (ejpiÉ thÉn ejmhÉn yuchvn, epi tçn emçn psychçn), which the RSV translates as "against me" and the KJV translates as "upon my soul." Paul's confidence in his honesty on this issue is so certain that he stakes his life on it, Although the word "life" (yuxhv, psychç) can refer to one's soul, mostly in the NT it refers simply to one's person or natural existence, as in Mark 10:45. Paul is not wagering his personal salvation here. Essentially, though, Paul invites the wrath of God upon himself should he not be speaking truthfully.

that it was in order to spare you

Paul testifies that his concern for them was the dominant factor in his decision to devise yet a third travel plan. The word "spare" (feivdomai, pheidomai ), used also by Paul in 1 Cor 7:28; 2 Cor 12:6; and 13:2, suggests Paul's authority to punish the Corinthians for unrepentant behavior. Such discipline normally involves disfellowshiping the person from the church for a time as had already occurred among the Corinthians (1 Cor 5:1-5).

that I did not return to Corinth.

Paul has postponed his second travel plan which called for a double visit to Corinth (1:15-16) until a problem among the Corinthians has been rectified. The situation is so severe that he may never enter Corinth again. It is difficult to judge whether the visit he made here was the first leg of the double visit or an unplanned visit prior to the double visit. In both scenarios Paul responds to a bad report Timothy brought back to him in Ephesus from visiting Corinth. At that point, did he change his first travel plan so he could visit them twice and then begin that journey, break it off when things got rough in Corinth, and return to Ephesus, or did he rush over to Corinth unannounced, run into unexpected trouble, and then cancel the double visit plan? However, if this visit is the first leg of the double visit, why would he have returned to Ephesus and not just have gone on to Macedonia as planned?

1:24 Not that we lord it over your faith,

Other than here, Paul uses the word "lord it over" (kurieuvomen, kyrieuomen ) to describe the authority sin no longer has over a Christian (Rom 6:9,14; 7:1) and Christ's authority over death (Rom 14:9). Having just spoken of disciplining the Corinthians, he considers it necessary to clarify that despite his responsibility as apostle for the Corinthians, they are not dependent upon him for their relationship to God. Their faith is their own. He can't make them repent regarding this situation any more than he could force them to believe in Christ to begin with. Ultimately, each believer comes to God alone, unaccompanied by preachers, parents, or friends.

but we work with you for your joy,

Paul likes to describe his associates for the gospel as "coworkers" (sunergoiv, synergoi ), the word used here, which the NIV has translated verbally. We can see the word used of Timothy (Rom 16:21), Titus (2 Cor 8:23), Priscilla and Aquilla (Rom 16:3), Epaphroditus (Phil 2:25), Urbanus (Rom 16:9), Apollos (1 Cor 3:9), Philemon (Phlm 1), Clement and others (Phil 4:3), and Aristarchus, Demas, and Luke (Phlm 24). Paul does not view the Corinthians, nor any of his converts, as subordinates. They share the load of spreading the gospel, both by laboring in their own communities and by supporting the efforts of others to go to unevangelized communities. With "we" Paul includes here certainly Timothy and Titus who have labored with him in Corinth.

"Joy" (carav, chara ) in the NT does not refer to mere personal happiness, but to the satisfaction and confidence that can only be found in Christ. Such joy is a present by-product of our relationship to Christ, but it is also one of the new components of our Christian life which reaches into eternity. It is a fruit of the Spirit (Gal 5:22), maintained in difficulty (2 Cor 6:10; 7:4), and the mark of God's presence in the lives of believers (Rom 14:7; 1 Thess 3:9). Here, Paul uses "joy" to convey his goal of assisting the Corinthian believers to culminate their salvation in the eternal presence of God.

because it is by faith you stand firm.

The image compares to someone having her feet set in concrete. Faith is the bedrock of our secure relationship with God. Everything else extends from it, and nothing happens without it. Unfortunately, the NIV's "by faith" distorts this image, which is retained with the NASB's "in faith." Conceptually, the perfect tense of the verb "stand firm" (ejsthvkate, estçkate) attests to the past, present, and future with regard to a believer's position with God.

-College Press New Testament Commentary: with the NIV

College: 2Co 2:1-17

2 CORINTHIANS 2

D. THIRD TRAVEL ITINERARY DEFENDED (1:23-2:4)

(continued)

No commentary or translation makes a break in their outline at 2 Cor 2:1. The chapter divisions created by Stephen Langton, Archbishop of Canterbury in the eleventh century in this case, and in other instances in 2 Corinthians, are poorly drawn. Readers should not take the new chapter beginning here as anything but a convenience. The paragraph being handled continues from 1:23 through 2:4.

2:1 So I made up my mind

Although it is not translated by the NIV, Paul emphasizes that he decided "himself" (ejmautw'/, emautô). In light of the accusation of vacillation in 1:17 above, underlining his decision-making process as remaining uncluttered by worldly considerations is important. Paul sets apart exactly what he decided with the word "this" (tou'to, touto ), not in the NIV translation, but conveyed by the NASB's "I determined this."

that I would not make another painful visit to you.

This statement presumes a previous, disastrous visit. Evidently, this visit (see Introduction) was so awful, Paul determined never to return to Corinth again unless it was cleared up. Paul's only direct discussion of the problem evoked by this visit follows in 2 Cor 2:5-11.

The word "painful" (luphv, lypç) is a key word in this context, being used three times as a noun (2:1,3,7) and five times as a verb (2:2 - twice; 2:4; 2:5 - twice), and in 2 Corinthians, three more times as a noun (7:10 - twice; 9:7) and seven more times as a verb (6:10; 7:8 - twice; 7:9 - three times; 7:11). It can refer to physical pain, but more often, as here, to severe, gut-wrenching, emotional stress. Such personal suffering, considered one of life's main components, found expression in Greek tragedy. Paul, too, considers emotional distress part and parcel with the Christian life (2 Cor 7:8-11), but he also believes Christians can tap the power of Christ's suffering and resurrection to carry on their life in hope and strength (2 Cor 4:11).

In this instance, Paul does not seem to consider more pain, both with regard to the Corinthians and with regard to himself, to have anything other than negative spiritual consequences. Rather, the previous painful situation provides the catalyst for resolving the problem, which will supply spiritual benefit to all concerned.

2:2 For if I grieve you, who is left to make me glad but you whom I have grieved?

Paul explains his predicament should the problem in their relationship be left unresolved: The joy in his life will be permanently impaired. Without their love, he will be left with a hole in his heart. Paul states this almost in proverbial fashion, or a truism, one interpreter calling it "a feeble joke." By stating the pronouns "I" and "you" in the first clause, he shows that his first concern is with their welfare, meaning the pain he has caused the Corinthians. To leave them in grief, or pain (it's the same word as in 2:1) would be a disservice both to them and to him. Pain should move toward resolution, and thus gladness. Paul speaks of the logical impossibility for him to be made "glad" (eujfraivnw, euphrainô) so long as the Corinthians remain "grieved," or emotionally scarred by his actions. His concern is not really for himself but for them. He can't become glad without them becoming glad first. Correspondingly, the most notable use of the word euphrainô in the NT refers to the party thrown for the prodigal son when he returns (Luke 15:23-32).

2:3 I wrote as I did

For the first time Paul mentions a letter he wrote the Corinthians which apparently spoke directly to the situation of the Painful Visit, seeking resolution to the conflict. This letter has never been recovered. As noted in the introduction, this letter is not 1 Corinthians and is most likely not 2 Cor 10-13. Our knowledge of its content can only be reconstructed from Paul's description of it here, in 2:9 and in 7:8.

so that when I came I should not be distressed by those who ought to make me rejoice.

Paul's plans for another visit to the Corinthians, expressed by "came" (hlqon, çlthon), depended upon the success of this earlier letter, not 2 Corinthians, written in the wake of the recent, disastrous visit. The general purpose of the letter was to repair the torn relationship between Paul and the Corinthians so that he might once again "rejoice" because of them. The word translated "distressed" by the NIV is the same word translated "grieve" in 2:2 and as a noun, "pain" in 2:1, with the word "rejoice" (caivrw, chairô) being the verb form of "joy" (carav, chara ) in 1:24. The purpose of the letter, then, connects to Paul's overall purpose for the Corinthians, eschatological joy in eternity, for him and for them.

I had confidence in all of you, that you would all share my joy.

The word translated "had confidence" (peivqw, peithô) by the NIV in other contexts is translated "persuade." In Acts 19:8, it is used to describe Paul's three-month interchange with Jews in their Ephesian synagogue in his attempts to convince them about the gospel. He also uses it of himself in 2 Cor 5:11 to characterize his attempts to save "men" from the wrath of God. Here, he uses it to signify that he has come to a conclusion based on his intimate knowledge of the Corinthians in light of this current crisis. He believed with all his heart that the letter, sent through Titus, would be successful. To a certain extent, 2 Corinthians provides the best evidence that it was, specifically, 2:5-11 and 7:5-16.

Paul stresses his confidence in the whole church on this point by specifically using "all" (pa'", pas ) twice. Given the tendency of the Corinthian church to fragment, implied by both 1 and 2 Corinthians, this is saying something. Behind his confidence must be assurance that God wants this situation resolved for his purposes. With "joy" (carav, chara ), he connects back to 1:24. Their joy (1:24) and his joy (here) both now, as he has been explaining, and in eternity are wrapped up together.

2:4 For I wrote you out of great distress and anguish of heart and with many tears,

Paul gives expression to the depth of his emotional pain, which not only provided the occasion for the letter but also describes his personal condition as he wrote the letter. He was torn up inside, likely fearing that his "painful" actions during the horrendous visit could drive the Corinthians not only away from him but from the gospel altogether. He was sure the letter, probably painfully honest with respect to himself and them, would prevent his worst fears.

To convey his distraught condition, Paul piles up three nouns, modifying all of them with the adjective "many, much" (pollhv", pollçs), translated "great" and "many" by the NIV. The first noun, "distress" (qlivyi", thlipsis ), is used frequently in the NT to describe the affliction of Christians in commonality with the afflictions of Christ and in preparation for his return (Matt 21:24; Col 1:24; 1 Thess 1:6). In fact, it is used in this sense in 2 Cor 1:8 when Paul talks about "the hardships we suffered in the province of Asia." However, Paul does not have that sense nor the Asian experience in mind here. Rather, he takes the more literal use of the word, "press," or "squeeze" (the verb form being used this way in Mark 3:9) and applies it to the personal turmoil created in himself by the pressure exerted on him by his conflict with the Corinthians.

The second noun, "anguish" (sunochv, synochç), only used here and in Luke 21:25 in the NT, often refers to a prison and by association with that kind of misery, remorse and torment unmatched in human experience.

The third noun, "tears" (dakruvwn, dakryôn) shows the extent to which Paul was emotionally distraught. In fact, he cried at times while he wrote the Severe Letter. He probably wept during the events that led to the Severe Letter and also in the period up until he heard from Titus that the letter was successful.

not to grieve you but to let you know the depth of my love for you.

Paul denies that emotional injury was his purpose for the letter. However, his denial here and constant reference to grieving surrounding his discussion of the letter and the Painful Visit suggest that the letter was severely critical of the Corinthians - and that they took it badly, at least at first (2 Cor 7:8-9).

He was not trying to put them in the same state he was in, as people often do to others when they are upset. Rather, his desire and intention was to move honestly through the mutual hurt toward forgiveness, resolution, and fellowship. Quite rightly, Paul considers frank confrontation and personal disclosure of his feelings the highest expression of his love for Corinthians. Would he risk so much, if he didn't care?

To make this clear, he describes his love for them as having "depth," as the NIV expresses it. The word is actually an adverb, meaning "abundantly," and is a favorite of Paul's in 2 Corinthians, used seven times (1:12; 2:4; 7:13,15; 11:23 - twice; 12:15). In 2 Cor 12:15, as here, he uses the word as a way of expressing that his love for them is more than enough to overcome whatever obstacles might try to thwart it. He does not mean, as the NASB translation "especially" implies, that the Corinthian church is his favorite. Simply, like a good father, he has plenty of love for them, as well as more than enough love for all his children.

E. THE OFFENDER FORGIVEN (2:5-11)

2:5 If anyone has caused grief,

Paul reveals that the cause of the Painful Visit can be narrowed to the actions of one individual. This perspective continues through 2:11 but also is confirmed in 2 Cor 7:12. Paul's hypothetical language here should not be taken to mean that the emotional injury inflicted upon himself and the church is not real. He is simply giving his point polite expression. His choice to leave the perpetrator unnamed is polite too, but it is also pastoral. Having forgiven this individual, nothing would be gained by publicly shaming him further. Indeed, the readers of 2 Corinthians obviously know who this person is anyway.

Attempts, both old and new, to identify this offender with the man of 1 Cor 5:1-5 who openly lives with his stepmother are not convincing. Admittedly, the identification must be explored since Paul explicitly and adamantly calls for the 1 Corinthians man to be disciplined by the church. Yet, at least a couple of years have passed since 1 Corinthians was written, and it is not just wishful thinking to suppose the case to be closed. Having already spoken to this issue in 1 Corinthians, neither does it seem likely that Paul's Painful Visit would be prompted by the church's failure to discipline this man.

The Painful Visit seems to have been so painful because Paul had anticipated that it would be pleasurable (2 Cor 1:15). He had not expected trouble. Somehow, though, an action was taken by the offender which was a personal affront to Paul and his own character. Maybe he was accused of Ύaunting his apostolic office, being less than forthright about the money he was collecting, or simply manipulating the Corinthians for his own ends, the latter of which he has been defending himself from since 2 Cor 1:12. But it was a personal attack against Paul, not the offender's moral lapse, which thrust Paul into the kind of emotional turmoil he has been talking about here.

he has not so much grieved me as he has grieved all of you, to some extent-not to put it too severely.

No doubt, most perceive that the attack upon Paul by the offender did hurt him, or he wouldn't sense the need to deflect it as he does. Most likely, Paul is not denying that he was hurt initially but that the pain has had no long-term effect. His words presume the personal healing of having already forgiven the offender, which he articulates in 2:10. What Paul is concerned about is the long-term effect all this could have on the church, its relationship to him and the hard feelings that must still be lingering between various members who may have taken different sides. Presuming his theology of the church as a unified body, articulated in 1 Corinthians 12, Paul believes each member has been damaged in some way by all of this. Only the corporate forgiveness Paul advocates in 2:7 can make the whole body well.

The phrase "to some extent" (ajpoÉ mevrou", apo merous ), means "in part," or "partially," and was already used by Paul in 2 Cor 1:14 and can also be found in Rom 11:25; 15:15 and 15:24. Although some interpreters suggest that Paul employs it here to say that only part of the church has been hurt by the offender, this conflicts with the corporate forgiveness he urges upon the church in 2:7, his theology of the church, not to mention the fact that he also emphasizes "all of you" in this verse. What he must mean is well phrased in the NIV, "to some extent." Each one of the members has been affected in some way, some more, some less, by this messy situation.

The word ejpibavrw (epibarô) is the focal point of the phrase "not to put it too severely." This word refers to something being a burden which weighs others down. In the two other uses of the word in the NT (1 Thess 2:9; 2 Thess 3:8), Paul employs it to deny that he was ever an economic liability to the Thessalonians. He does not intend the word to be taken transitively here but rather as a parenthetical expression, which in the Greek prefaces "all of you," to apologize somewhat for his audacity in suggesting that each and every person in the Corinthian church has been hurt by the offender when the offender's actions were, as all know, perpetrated against Paul and Paul alone.

2:6 The punishment inflicted on him by the majority is sufficient for him.

Paul reveals that at least one aspect of the Severe Letter included his recommendation that the church exact discipline upon the one who acted against him when he made the Painful Visit. What form the discipline took cannot be determined with certainty. However, disfellowshiping, as in the case with the man of 1 Corinthians 5, seems likely. This probably meant being barred from all the house-gatherings of the church - especially from partaking of the Lord's Supper - and all social contact with other believers, with the expectation that this would bring repentance and restoration. Paul's use of the word "sufficient" (iJkanovn, hikanon ), emphasized by being the first word in the Greek sentence, suggests that Paul believes the offender has served enough time away from the church to be more than ready to express his change of heart and be received into fellowship again.

The word "punishment" (ejpitimiva, epitimia ) is unique to NT usage and out of its normal context even for Greek. Normally, it refers to the rights and freedoms someone has as a citizen. Paul uses it here with the sense of a cognate word, ejpitivmio" ( epitimios ), which describes the evaluation of someone who then receives their just reward, either positive or negative. Probably, he does this to say that the man's rights as a member of the Christian community require that he not be punished beyond what is necessary to accomplish his repentance. The view that the word means "reproof" here, unnecessarily looks away from the strong evidence throughout the passage that the offender was a bona fide member of the Corinthian church.

The word "majority" (pleivone", pleiones ) stands out since Paul just emphasized "all" (pa'", pas ) in 2:5. The trouble between Paul and his offender may have affected the whole church, but the fact of the matter is that the discipline Paul called for in the Severe Letter was enacted by most of those in the church, but not everyone. If Paul knew the whole church was behind him he would never have been so troubled by the situation and so anxious about the result. A substantial faction of the church may still be actively opposed to Paul or at least opposed to the discipline Paul demanded be taken against the offender. Perhaps, what they really disliked was Paul's authoritarian stance on the issue. Be that as it may, the spector of this minority who did not side with Paul on this issue hangs heavy over the whole epistle of 2 Corinthians (see Introduction), and over the inquisitional atmosphere under which Paul is writing in this section. Paul wants to answer their criticisms and win them over.

2:7 Now instead, you ought to forgive and comfort him,

At first, unwilling to discipline this man without prodding by Paul, the Corinthians now need to be reined in. They have let the discipline go too long. Paul, as is customary for him, has not used the word for forgiveness favored by the Gospels, ajfivhmi (aphiçmi), but rather carivzomai ( charizomai ), which is the verbal cognate of cavri" ( charis ), "grace." Grace, used over 75 times in Paul's letters, 18 times in 2 Corinthians, carries the weight in describing God's decisive act in saving mankind through Jesus Christ. Paul will use the verb form to express God's forgiveness of our sins (Col 2:13), of the bounty God bestows on his children (Rom 8:32), and, as here, of the forgiveness believers should share with one another. This willingness to forgive flows out of the forgiveness believers have already received from God through Christ (Eph 4:32; Col 3:13).

The word "comfort" (parakalevw, parakaleô), along with its noun cognate (paravklhsi", paraklçsis), Paul already used heavily in 1:3-6. He may well be leaning on that opening overture as he urges caring for and encouraging this disciplined member of the Corinthian community. As with forgiveness, Paul believes Christians, having received the abundant benefit of God's comfort through Christ, ought to have plenty to share with a fellow believer in need of it.

so that he will not be overwhelmed by excessive sorrow.

The care and concern Paul shows for this disciplined individual contrasts starkly with Paul's vitriolic condemnation of the "false apostles" of 2 Cor 11:13, which leads to the conclusion that this person should not be lumped in with them, even if he might have been influenced by them in some way. He most certainly is being treated as a member of the church, whose discipline should lead back into the fold, whereas those men are viewed as bad, outside influences being driven away from the church.

The word "overwhelmed" (katapivnw, katapinô) derives from the basic Greek word pinô meaning "to drink." Usually it means "swallow," as in Matt 23:24, regarding a camel, or in the passive, as here, to mean "be swallowed," or "drowned" as in Heb 11:29, regarding the Egyptians' crossing the Red Sea. Paul does not wish that the disciplined individual "drown in his tears" as he contemplates the punishment for his actions.

Once again Paul speaks of grief (luphv, lypç), this time translated by the NIV as "sorrow." This is the most popular word in this paragraph. Paul has been grieved over this situation, as has the church and the disciplined individual. Now it's time to put on the brakes and begin the healing process. "Abundant" (perissovtero", perissoteros ), or "excessive" sorrow, as the NIV has it, is totally unnecessary. Paul has no desire to drive this person away from the church and his faith completely, or in effect, to cause him to renounce his baptism. Paul has overcome his hurt with forgiveness. He is urging the church to do the same. He requests the same for the disciplined individual. It is time for him to turn from grief to accept his forgiveness and be restored to full fellowship.

2:8 I urge you, therefore, to reaffirm your love for him.

The word Paul uses for "therefore" (diov, dio ) is the strongest inferential conjunction in Greek and brings added weight to the urgency of Paul's conclusion. The word for "urge" (parakalevw, parakaleô) is the same word used for "comfort" in 2:7. Now, it carries the sense of an impassioned, personal appeal, as it often does when Paul presses his counsel as an apostle in his epistles (Rom 12:1: 15:30; 1 Cor 1:10; 2 Cor 6:1; Eph 4:1; Phil 4:2; 1 Thess 4:10).

Without a doubt, Paul applies firm pressure on the Corinthians to do what he asks, here and in 2:9. Yet, it must be observed that at no point does he demand or issue a decree, despite his apostolic authority. He respects the autonomy of the local congregation. He believes sincerely that God has the power to work his will through the spiritual tenacity of the body of Christ and its leaders. Coercion on his part would simply short circuit God's own authentic voice to be heard within the church itself.

By using "reaffirm" (kurovw, kyroô), Paul signals that he is requesting a formal, congregational procedure in which the offender is publicly affirmed and reinstated to the body. The word is a legal term for the ratification of a will by a court. Paul uses it in precisely this manner in Gal 3:15,17. The call for congregational affirmation of the offender recognizes the social dynamic of sin as does Paul's use of the word "love" (ajgavph, agapç). Since all have been affected in some way by the man's sin (2:5), all need to declare their forgiveness for him to know he is really welcomed back into their worship and social structure.

Paul's use of "reaffirm" is the third courtroom term Paul has used since 2:6, following "punishment" and "forgive." Remember, Paul has pictured himself as being on trial since 1:5 and on the stand since 2:1. In 2:5-11, its almost like a trial within a trial. Demonstrating his own loving character, Paul, as it were, drops the charges against the one who offended him and almost as judge encourages the congregation as jury to rescind punishment. In 2:8 and especially 2:9 with "stand the test" the character of the Corinthian church itself seems to be on trial as to whether it will actually demonstrate its love for the man or not.

2:9 The reason I wrote you was to see if you would stand the test and be obedient in everything.

Paul makes his third specific reference to the Severe Letter, the others being in 2:3 and 2:4. He supplies yet another purpose for it. Not only was it to relieve his distress and express his love but also to see what their reaction to his concerns would be. The NIV's "stand the test" makes it sound like a test of survival. Will they complete the course, pass/fail? Yet, the way Paul expresses this in Greek suggests rather that he presumes they will complete the exam. He wants to know the results, their score, literally, "That I might know (gnw', gnô) your test (dokimhvn, dokimçn)." It amounts to an opportunity to prove their character, a test of their mettle in this sticky situation.

Paul's request for the Corinthians to "be obedient" with its emphasis on "in everything" might sound authoritarian at first. However, Paul's theological concept of the word obedience mitigates against this. He only uses the adjective "obedient" (uJphvkoo", hypçkoös), two other times in the NT. In Phil 2:8, it refers to Christ's obedience to God to go to his death on the cross. In Acts 7:39, it describes the failure of the Hebrews to obey Moses, who spoke God's "living words," in the Sinai desert. The noun "obedience" (uJpakohv, hypakoç), when used in the NT, usually carries with it the idea of obedience to Christ (1 Pet 1:2), God (Rom 15:18), or faith (Rom 1:5), one of the best examples in fact being 2 Cor 10:5 in which Paul speaks of taking "every thought captive to the obedience of Christ."

Obedience here in 2:9, then, must be obedience to Christ. Like Moses and others who have served God before him, Paul certainly views his counsel as instrumental for bringing about obedience to God or Christ in this case and in others (Phlm 21). However, he would view sheer obedience to himself as near blasphemous. His job as Christ's apostle is to direct people to follow Christ's lordship and seek God's will independent of his own muscle.

2:10 If you forgive anyone, I also forgive him.

Using the same word three times in this verse (the second time in this sentence is a presumption) that he used in 2:7 for forgive ( charizomai ), Paul expresses his solidarity with the Corinthian church. He participates in the actions they take, and it is their actions which really matter. If he was a dictator, he wouldn't say it like this. He is counseling. He is urging. But he is not the church; they are. This principle for church leadership and ministry must be actively applied today still.

And what I have forgiven-if there was anything to forgive-

Paul has taken the lead to forgive the offender as an act of leadership for the church to follow. This is emphasized by the appearance of the personal pronoun, "I," not required by Greek, as well as the rare use of kaiv ( kai , "and") as emphatic, obscured by the NIV translation but shown in the NASB's "indeed." He has forgiven first, but notably it is the church's forgiveness which must be enacted formally to really count. Why else does Paul take so much time and trouble in this section of 2 Corinthians to get the church to forgive the offender?

Paul may be playing down the hurt to be polite or to demonstrate that his forgiveness is genuine, but there can be no doubt from what he has said so far that he was stung deeply by the actions of this offender.

-I have forgiven in the sight of Christ for your sake,

Paul emphasizes that his process of coming to full forgiveness is complete by stating his actions in the perfect tense, "have forgiven" (kecavrismai, kecharismai ). "In the sight of Christ," more literally "in the face (or presence) of Christ" emphasizes the solemnity - almost an oath - of what Paul has done. He has settled the matter for good in his heart through personal prayer. Christ knows his forgiveness is genuine.

Paul explains that he has done this to benefit the Corinthian church. Clearly, this is not his only motivation to cleanse his heart. However, it does leave the path clear for the church to do the same. If he was the injured party, and he has forgiven the offender, surely the church has no reason to hold a grudge. They must forgive him too.

2:11 in order that Satan might not outwit us.

What might seem to some to be merely a human test of wills between the Corinthian church, the offender, and Paul, Paul recognizes to be a strategic spiritual battle between God and Satan. The battle is over the heart and soul of the offender, who is wandering in the middle of the battlefield. On one side are the forces of God, Paul, and the church. On the other side are Satan and his minions. Who will win this man over and take him back to their line as the spoils of victory? When the church cast him out in their disciplinary action, they purposely pushed him toward Satan with the expectation that the horror of that would cause him to turn and run back toward them. Paul fears that if they hold out on their forgiveness too long, he will be driven so far toward Satan that they won't ever get him back. They must extend their open arms now before it is too late.

The word "outwit" (pleonektevw, pleonekteô) appears in 2 Corinthians four of the five times it is found in the NT. The other three references, 2 Cor 7:2; 12:17,18, make it clearer than here that the word has more involved with it that just outsmarting someone. It has to do with deception, particularly deception in order to swindle someone out of money, defrauding them of something they own. In the other three references, Paul denies that he or Timothy swindled the Corinthians, most likely with reference to the collection. The noun form of this word (pleonevkth", pleonektçs) refers to one who covets (1 Cor 5:10,11; 6:10; Eph 5:5) and the adjective (pleonexiva, pleonexsia ) to greediness (Rom 1:29; 2 Cor 9:5).

The word "Satan" (Savtano", transliterated from Hebrew /fc) is one of the four words Paul uses in 2 Corinthians to represent God's spiritual opponent. In 2 Cor 4:4, Paul calls him "the god of this age," in 2 Cor 6:15 "Belial," and in 2 Cor 11:3 "the serpent." Outside of 2 Corinthians, Paul also calls him "the tempter" (1 Thess 3:5) and "the devil" (1 Thess 3:5). He will use Satan again in 2 Cor 11:14 and 12:7, the more common of the words for him to use overall, used seven more times in his NT writings (Rom 16:20; 1 Cor 5:5; 7:5; 1 Thess 2:18; 2 Thess 2:9; 1 Tim 1:20; 5:15). The word "satan" itself refers to an accuser or a prosecutor, presumably in Christian thought, as the one who desires that all people be prosecuted - and not redeemed or forgiven - for their sins.

For we are not unaware of his schemes.

Although not conveyed by the NIV or other translations, Paul has set up a word play in his choice of words. The verb "unaware" (ajgnoevw, agnoeô) means "ignorant," or more literally, "not mindful," and is the negative verb for "think" The noun "schemes" (novhma, noçma) is built on the same root and means "mind" or thought. To capture the wordplay, the English would need to read, "We are not unmindful of his mind."

Paul uses "mind" four more times in 2 Corinthians, once generically (2 Cor 3:14), but two other times in contexts where he is concerned about Satan capturing the minds of believers (2 Cor 4:4; 11:3) and once where he urges the minds of believers to be loyal to Christ (2 Cor 10:5). The only other time he uses the word is in Phil 4:7 where he pledges that the "peace of God" guards the "hearts and minds" of Christians. Apparently, Paul views spiritual warfare as a battle of minds. Winning minds, keeping minds, scheming in the mind (Satan) is the name of the game. Paul states here, though, that Satan's deceptions do not go unnoticed, particularly by himself and other apostles who shepherd the church on Christ's behalf.

Paul knows that Satan will do anything he can, not only to snatch believers away from the church but also to divide the church into opposing camps. This must not happen in this particular case in Corinth. Paul seems confident that he knows what Satan is up to and that he will be defeated here. The church's extension of love and forgiveness toward the offender, for which Paul is asking, will do the trick.

F. ACTUAL TRAVEL DESCRIBED (2:12-13)

2:12 Now when I went to Troas to preach the gospel of Christ

Although the NIV and some other translations make a major break at 2:12 and link 2:12-13 with 2:14-3:6, most commentaries, for good reasons, view 2:12-13 as the necessary conclusion to Paul's defense of his changing travel itinerary, which has anchored what he has said since 1:12. Furthermore, not only does the topic of discussion change at 2:14, but Paul also switches from the first person singular, "I," to the first person plural, "we."

Instead of returning to Corinth, as planned in the second itinerary, Paul went up the coast of Asia Minor from Ephesus about 200 miles to Troas. His evangelistic purpose seems to have been part of a long-visualized plan to establish a church in this fertile, cosmopolitan seaport of perhaps 100,000 inhabitants. However, his practical purpose was to receive Titus's report on whether the Severe Letter had been successful in mending the rip in Paul's relationship with the Corinthians.

Troas is only mentioned here by Paul, but it also appears in Acts 20:5 as the city from which Paul and seven emissaries eventually departed for Jerusalem with the relief collection. It also is notable as the city in which Paul left his cloak and scrolls, which he requests Timothy to collect for him in 2 Tim 4:13.

Outside the NT, Troas was more commonly known as Alexandrian Troas, having been named for Alexander the Great shortly after being built in 311 B.C. The city was established because of the 50-mile coastland which projected into the Aegean Sea at this point just south of the Hellespont, where Greece and Asia Minor connect. An artificial harbor and hardy sea wall were built in order to make Troas the important city it was when Paul arrived - a thriving port for sea traffic to and from Macedonia (especially Neapolis, a few miles from Philippi) and along the coast of Asia Minor. The city was so prominent that at one point Julius Caesar considered making it the capital of the Roman Empire.

Paul's interest in bringing the gospel to this major traffic center between East and West is consistent with his normal pattern. Whether he arrived on foot or by ship is unknown, but movement by sea would have been the quickest and easiest.

and found that the Lord had opened a door for me,

Paul uses the same expression of a door being opened to emphasize God's preevangelistic activity also in 1 Cor 16:9 regarding Ephesus and in Col 4:3. The expression conveys an identifiable receptiveness of people to the gospel message. It implies that Paul has been able to plant a church in Troas. This is confirmed by Acts 20:5 and by early church history.

The NIV has rearranged the structure, which is more literally rendered by the NASB as "a door was opened for me in the Lord." The phrase "in the Lord" (ejn kurivw/, en kyriô) stipulates that Paul works within the master plan designed and in the process of being implemented by God himself. In Troas, Paul readily observes that God has already been at work preparing the soil for the seed of the gospel. The fact that the tense of the participle "was opened" (ajnewgmevnh", aneôgmençs) is perfect suggests that the door has been open for some time and has remained open for his entry. It also suggests that Paul has had his eye on Troas for a while and that this is not just an impromptu trip to wait for Titus.

2:13 I still had no peace of mind,

Literally, Paul says, "I had no rest in my spirit," which is a way for Paul to describe the constant personal anxiety he was bearing, even in the midst of great success in Troas. Although it is suggested that this might include the "deadly peril" he experienced in Ephesus mentioned in 2 Cor 1:10, this seems unlikely since it is stated there that he has already been delivered from it. Rather, he must be speaking of the burden of his worry for the Corinthians and their reception of the Severe Letter described in 2:1-4.

The word "peace," or "rest" (a[nesi", anesis ), is only used five times in the NT, three times here in 2 Corinthians. In both of the other passages, 2 Cor 2:13 and 7:5, it is joined with the negative, to describe an unattained but desirous personal state free from concern, which Paul, in 2 Thess 1:7, says will come ultimately from God. The appearance of the word in 2 Cor 2:13 and in 7:5 is significant to the structure of 2 Corinthians because Paul repeats it in 7:5 to signal that he is resuming the travel narrative which begins in 2:12-13.

because I did not find my brother Titus there.

The cause of Paul's anxiety he explains as being the absence of Titus. Apparently, plan "A" was for Titus to bring his report on Corinth to Paul while he was evangelizing Troas. Paul had already determined not to go back to Corinth at all if the report was bad (2 Cor 2:1), and this would severely alter his plans for the collection and the people involved in it, which at this point was supposed to conclude in Corinth (Acts 20:1-5). Titus's delay seemed to signal to Paul that his mission with the Severe Letter had gone badly. His concern, though he doesn't say it specifically, was not for Titus himself or his personal welfare but for the Corinthians.

Paul's affection for Titus is conveyed in the word "brother" (ajdelfov", adelphos ), which he only attaches elsewhere to a person's name when referring to Epaphroditus (Phil 2:25), Onesimus (Phlm 16), and Timothy (2 Cor 1:1). Paul will mention this valued coworker for the gospel seven more times in 2 Corinthians (7:6,13,14; 8:6,16,23; 12:18). He is described in Gal 2:1-3 as the precedent-setting case for not requiring Greek converts to Christianity to be circumcised, being the first convert from Antioch to come to Jerusalem with Paul.

Paul's Greek expression for "because I did not find" (tw'/ mhÉ euJrei'n me, tô mç heurein me) is unique in the NT, though not uncommon outside of it.

So I said good-by to them and went on to Macedonia.

The word "so" or "but" (ajllav, alla ) articulates a contrast with finding the open door in Troas, suggesting that Paul has broken off a thriving evangelistic opportunity out of his love and concern for the Corinthians. Once again, Paul provides evidence that his changes in plans are not for his own personal benefit, as he was charged (2 Cor 1:12-14) but in service of the gospel, if anything, tilted toward the needs of the Corinthians.

The word "said good-bye" (ajpotaxavmeno", apotaxamenos ), used also to describe Paul's departure from the Corinthian and Ephesian churches in Acts 18:18,21, implies that Paul left Troas with some reluctance because he felt a warm kinship with the new believers there. He does return for one week (Acts 20:5) a few months later, but, since that came from an unexpected turn of events, we can assume that Paul has no idea if he will ever see these people again.

Because of his anxiety Paul could have left early, before Titus was expected. More likely, though, Titus had missed a prearranged rendezvous date in Troas. Plan "B" might have been for Titus to remain in Macedonia, probably Philippi, after a certain date in order to save time going back into Greece with Paul later. Interpreters are divided as to whether Paul would have crossed by sea or by land to Macedonia or whether an approaching winter season would have affected him either way. Crossing by sea only took two days, according to Acts 16:11. So, it seems most likely Paul went by ship. Perhaps, part of Paul's anxiety, emphasized again in 2 Cor 7:6, was that he would miss Titus in crossing.

IV. DEFENSE OF APOSTOLIC MINISTRY

IN PRINCIPLE (2:14-7:4)

Having responded in 1:12-2:13 to the personal attack on his integrity incited by his multiple changes in travel plans, Paul moves on to the loftier element of his defense in 2:14-7:4: articulating the principles and procedures which separate true apostolic ministry from all others, including those currently competing with Paul for the Corinthians' loyalty and attention. This comes off as something of a closing argument. It is not structured as rationally as Paul is capable of, for instance in Galatians, and appears to ramble, with many twists and turns. As one interpreter notes, the connections between paragraphs are more "associative" (astonishingly like James) than "logical." This may be an indication of Paul's distraught emotional state over the current situation with the Corinthians, or it may simply be that Paul has chosen to employ a different style of argument in this case. It has been demonstrated convincingly that this section does hold together tightly, even intricately, in terms of its theme and purpose.

Some have seen such self-contained development in 2 Cor 2:14- 7:4 that they have postulated that it was originally part of a separate letter (see Introduction). Such theories, though rightly observing the special nature of this section of the letter, nevertheless exaggerate its detachment from its context. The fact that this long section is framed by the Titus narrative, which it leaves at 2:13 and picks up again at 7:5, simply shows that Paul views all of what he says about ministry in general here as relevant precisely to the situation with the Corinthians. From this correction on their understanding of ministry they can determine the genuineness of Paul's ministry and the truthfulness of their own Christian faith.

A. SUFFICIENT FOR MINISTRY (2:14-3:6)

1. The Aroma of Christ Spread (2:14-17)

2:14 But thanks be to God,

The statement of thanksgiving is most likely not the result of an emotional outburst on Paul's part but rather comes to the surface as a highly calculated introduction to this special segment about the nature of ministry. Paul uses the exact same thanksgiving formula (literally, "to God be thanks") in 1 Cor 15:57 when celebrating the "victory" God gives believers through the work of Christ. Similar words of thanksgiving are found in Rom 6:17; 7:25; 2 Cor 8:16; and 9:15.

Paul's exultation here very likely is prompted to a certain extent by the joyous occasion of Titus's safe arrival in Macedonia, which Paul does not detail until 7:5-16. It should also be seen as Paul's response to the opened door at Troas, noted in 2:12. Yet, as important as they may be to Paul personally, these are merely two specific instances of the dynamic, gracious power of the gospel which Paul has witnessed over and over again in his apostolic ministry. It is really this wider grasp of God's awesome, unbeatable work which gives Paul pause here and launches him into the most in-depth reflections on the true nature of ministry anywhere in the NT.

who always leads us in triumphal procession in Christ

The word "always" and the later word "everywhere" (actually the phrase "in every place") combine to give expression to the colossal, universal breadth of what Paul is talking about. God will spread his word successfully throughout the globe, even through the frustrating limitations of sinful and frail people, whether apostolic or not. This is a promise worth recalling in the midst of mission and ministry even today.

Paul's switch from first person singular (maintained since 2Cor 1:23) to first person plural, which will continue through most of chapter six, works to widen Paul's perspective as well. Certainly, the focus continues to be through his own lens, most evident in 3:1. Yet, his remarks about ministry have widened to take in all apostolic ministry, which in application includes all who are called to ministry today. He speaks for all and of all whose lives evoke the mission and ministry of the gospel.

The participle "who leads in triumphal procession" comes from a verb (qriambeuvw, thriambeuô) which is only used one other time in the NT, in Col 2:15, but is a very well known word in Greek and Roman culture. As early as the second century B.C. the word became associated with the victory processions which lauded conquering Roman generals. Well documented in ancient sources, with over 300 of the parades described, these parades came to include several carefully staged elements: the treasures, or trophies, taken from the conquered land, led by trumpeters, the captives made up in native costume strewing cinnamon, the defeated general, who would take part in reenacting his losing battle, the victorious general, adorned to look like Jupiter in a purple toga, a tunic stitched with palm-motifs, a scepter crowned by an eagle, and red-leaded face, riding in a chariot, preceded by incense-bearers. The triumphal procession ended at the temple of Jupiter, in whose honor it was held, at which time the conquered general and the captives were executed.

How and even whether this striking visual scene should be applied to what Paul is saying here is a matter of continuing controversy among interpreters. Easily dismissed is the interpretation represented by the KJV translation "cause to triumph," which unfortunately even Calvin adopted, despite knowing the object of this verb never refers to the victor but to the defeated. Other interpreters believe Paul has in mind the triumphal procession with himself and the apostles among the victorious officers accompanying the general, the general being Christ. This, however, seems too self-laudatory for a man who is trying to avoid boasting inferences, as evident in 2 Cor 3:1. It also fails to face up to the incongruity of associating Christian apostles with the grizzly spector of a pompous general joyously marching prisoners to their death, quite at odds with the gospel message and with 2 Cor 2:15.

Despite Calvin's aversion to it, a view more in sync with the word's use in the NT period, suggests that Paul views himself with other believers as among the captives. This is much more in line with the humility Paul seeks to maintain in the wider context of this passage (2 Cor 4:10-12; 6:10), as well his other writings (1 Cor 3:18; Rom 8:13), as when he refers to himself as an "ambassador in chains" (Eph 6:20) and a "slave of Christ" (Rom 1:1; Gal 1:10).

Although the use of the verb as a metaphor before the time of Paul may be in question, the possibility that he has used it metaphorically in this way cannot be denied simply on the basis of as yet unavailable literary evidence. Oral usage cannot be accounted for on this basis, and Paul certainly shows himself to be capable of adapting Greek language creatively for his own purposes in his writings. Neither does it seem necessary to generalize the purpose of the word to signify simply "to display" or "make known" when Paul continues the stunning imagery of the word in 2:14-16 with "spreads," "fragrance," "aroma," and "death," all easily associated with the victory parade, as well. Demonstration that the metaphor is one of shame and humiliation, as one interpreter has done very capably, still builds on the imagery of Paul and Christians as captives in the military parade.

Coming to grips with Paul as captive in this picture is not so difficult when we remember who the victor is. Paul views himself as captive, yes, and initially, a resistant captive (Galatians 2), but no longer. He, as well as the other apostles, are among the first to be captured, who now willingly, even eagerly, work for their Lord, spreading the incense, in making known the good news of emancipation from sin and the certain punishment of death for it. This parade does not end in death for all the captives, only those who resist the good news. Precisely at this point Paul pushes out the image of the Roman victory parade for his own purposes. It is known that on rare occasions certain captives might be spared death by the conquering general. Paul, it seems, builds on this possibility, as evident from 2 Cor 2:16. Thus, the joy of celebration and the humility of defeat and death are ably combined in Paul's visual imagery.

The fact that he begins with the Roman image does not mean he can't exaggerate an aspect of it when this suits his purposes. As one interpreter puts it, "A metaphor, when it really functions as such, goes beyond the readers' expectations, otherwise it would not bring about a new vision of reality. This is why this metaphorical passage must also be interpreted in terms of its immediate context in Paul's discourse, and not merely in terms of the readers' old knowledge that it evokes."

and through us spreads everywhere the fragrance of the knowledge of him.

The NIV translation "spreads" for the Greek word normally translated "make known" or "manifest" (fanerovw, phaneroô) appropriately corresponds to the picture of captives strewing cinnamon incense along the victory parade route described above. The NIV translation "fragrance" describes the pleasant smell which relates to the parade. Paul uses it elsewhere to encompass Christ's love and sacrifice for the world (Eph 5:2) and of the support gifts Paul received from the Philippians while imprisoned in Rome (Phil 4:8).

However, the Greek word itself is a neutral term depending on the context to determine whether it is a good or a bad smell. For this reason, some interpreters suggest that what Paul may have in mind is the stench of body odor from the sweat of the suffering captives as they struggled along the parade route. This would correspond fittingly to the phrase "through us," depicting Paul and those who evoke the gospel as doing so through the very pores of their lives. They don't just tell the gospel; they live it. The natural smell of the human body at work in his service wafting over the human race would still be a good smell to God and to those who surrender to the Good News coming from the lives of God's servants.

The fragrance coming from them in fact is "the knowledge of him." Mere human knowledge is vain (1 Cor 8:1-2), but knowledge which brings about a saving relationship with God is true and good. Although it is not crystal clear that "him" here refers to God, as opposed to Christ, Paul shows that he means God since he speaks of "the knowledge of the glory of God" in 2 Cor 4:6 and "the knowledge of God" in 2 Cor 10:5. It is through Christ, or "in the face of Christ" (2 Cor 4:6), that people can know God. So, Paul and those who evoke Christ make known the gospel, which makes known Christ, who makes known God.

The word "everywhere" (ejn pantiÉ tovpw/, en panti topô) depicts the invincible, never dissipating, strength of "the essence of Christ" in Paul's day and ours. Even today through believers it continues to expand to penetrate every culture and every people in every corner of the globe.

2:15 For we are to God the aroma of Christ

With "aroma" (eujwdiva, euôdia) Paul switches to a word which is only used to describe pleasant smells. The two other places the word is used in the NT are Eph 5:2 and Phil 4:18. In both, as here, Paul attempts to clarify his use of "fragrance" as something which is in fact pleasant to God. Paul sees himself and others who evoke the gospel as extensions of Christ himself. The word "aroma" is connected to sacrifices in the OT which are acceptable to God (Gen 8:32; Exod 29:18; Lev 1:9; Num 15:3; Ezek 6:13).

Paul at this point has probably mixed his Greek metaphor of the victory parade with OT sacrificial language as it applies to Christ. He can't help himself. Christ is the perfect lamb, the only acceptable sacrifice to atone for human sin. Indeed, his servants extend his sacrifice as they expend their lives in his service. But he adds this Jewish-Christian element of sacrifice without destroying the image of the victory parade, since the captives did in fact march to the temple of Jupiter where they were slaughtered as sacrifices.

among those who are being saved and those who are perishing.

The same participles (in reverse order) are used to describe the two eschatological categories into which all people fit in 1 Cor 1:18, juxtaposed there by "the message of the cross," foolish to one, the power of God to the other. Likewise, here it is the preaching of the gospel message through one's entire being, the aroma of which covers all humanity, the reception of which divides humanity into two distinct groups. Will they join the victory parade toward salvation in Christ or will they refuse and be led away to their eternal death?

It is with the preposition "among" (ejn, en ), used twice in this verse, that Paul most clearly distinguishes himself and those who evoke the gospel from others in the church. The apostolic leadership, in his day and in ours, is in fact "the aroma of Christ," and in his name captures and nurtures others in the faith. Leaders are not exalted above the others; they are "in," "among," or "part of" the others. Nevertheless, they are identifiable in terms of their effect and in terms of their call. All believers should be Christ's aroma, but simply, they are not, probably because they are in varying stages of spiritual maturity. True Christian leaders, however, are unmistakably Christ's aroma, both in the midst of believers and in among humanity.

2:16 To the one we are the smell of death; to the other, fragrance of life.

Given what Paul wants to say, he has knowingly switched back to the neutral word for smell he first used in 2:14. As there, the NIV has translated it "fragrance" in reference to those who are being saved but "smell" now with the added context of those who are perishing. "Stench," "odor," or "fume" would be more poignant in the latter case. Regardless, the pleasant or odious smell is determined by the recipient, not the source. Paul pictures all humanity inhaling the smell of those who witness for Christ and either being convicted by it, and purposefully living joyously in its sweetness, or rejecting the witness, turning away and covering their noses from its nauseating stench.

A similar dichotomy can be found among the Jewish rabbis regarding the effect of the Law, or Torah. This may be significant since Paul will soon contrast the ministry of the new covenant with that of the old in 2 Cor 3:7-18 and speak more in terms of life and death in 5:1-6:2. He may purposefully here be supplanting the Torah as the Great Separator with the gospel, though this is not certain.

The NIV simplifies to "death" what is literally "from death to death" and to "life" what is literally "from life to life." Interpreters hesitate to apply the terminology too literally since that would imply lack of opportunity for someone to move from death to life or the possibility of losing life for death. The concept of origin signalled by "from" (ejk, ek , "out of") cannot start until after the smell of the gospel has reached them. At that point, Paul has already said that humanity divides into a death group and a life group. From death to death and from life to life, then, must have to do with progression either outside or inside a relationship with God in Christ.

Upon acceptance of the gospel, then, one progresses from the new life acquired in Christ in this life to a culmination of an eternal life with Christ in the next. Upon rejection of the gospel, one progresses from a life with no hope to a hopeless afterlife. One interpreter speaks of moving "from inauthentic existence to eschatological condemnation" or from authentic existence to eternal life." Paul uses the exact same expression regarding faith, "from faith to faith," in Rom 1:17, probably also in terms of progression, from initial faith to mature faith.

And who is equal to such a task?

What is the answer to the question? At first blush, an answer of "no one" seems right. After all, rhetorical questions of this sort from Paul usually assume a negative response. Also, a similar question is asked in Joel 2:11, expecting a negative response. However, when seen in the light of the follow-up comments found in 2:17 and 3:1, some form of "yes" answer seems more appropriate. There, Paul contrasts his own conduct and calling with others and responds to a potential accusation of boasting. Why do that if he demeans himself with this question?

The key to the issue probably is in 3:4-5 where Paul will speak of confidence because of a competence (same word as "equal" in 2:16) which comes only from God. So, Paul's question does not call for a swashbuckling "We are!" or "I am!" as if his success in preaching the gospel has anything to do with his own abilities. Rather, a soft but firm "Some are, and some who make people think they are, are not," would seem to fit the scenario best. What he says after the question in 2:17 - but really all the way through 7:4 - is intended to help readers decipher true leaders through whom God really works from those who merely project the empty facade of secular leadership, not an unimportant concern in the church still today.

It is significant that Paul does not ask, "Who is worthy?" or "Who is superb?" To those questions, he would certainly have spoken a loud "No one!" Rather, the word he chose, "competent" (iJkanov", hikanos ), simply means "adequate" or "just enough." What he asks, then, is whether anyone is even sufficient for God to use in this awesome task of being the aroma of Christ which separates all humanity into life and death groups. The answer is that no one is worthy but anyone God calls for this purpose is sufficient enough to be used as an instrument of God's power.

2:17 Unlike so many, we do not peddle the word of God for profit.

Up to now, Paul has been defensive, responding to criticism of himself. For the first time, the letter turns polemical, Paul taking the offense, striking out at others he views as interfering with his ministry among the Corinthians. However, this is still a tactic in defending himself. Now, the letter begins to reveal that criticisms to which Paul has been responding may not have come entirely from the Corinthians themselves but from outsiders who have bent their ear. The battle lines have been drawn on the nature of true, apostolic ministry. Paul means to win hands down for he will expose them for the frauds they are.

Paul identifies the opposition as "so many," or literally, "the many" (oiJ polloiv, hoi polloi ). This description should not be taken to mean that Paul views the majority of "Christian" missionaries as inadequate compared to himself or necessarily that most of the Corinthians have been romanced into their corner. Rather, it simply means that a substantial number are in this category, disappointingly more than Paul or Christians in general would suspect, and that Paul does not think very much of them.

Bearing a heavy burden in Paul's attempt to malign the opposition is the word translated by the NIV as "peddle for profit" (kaphleuvw, kapçleuô). This is the only use of the word in the NT, and it is used only twice in the Septuagint (the second century B.C. translation of the OT in Greek). The word comes from the marketplace, familiar territory for Paul who regularly set up his tent-making business there as he did in Corinth, where merchants vie with one another to hawk their wares. So, first of all, Paul's criticism has to do with selling the word of God as some kind of trinket, an abhorrent thought for this which provides a person with a priceless eternity. It brings to mind Simon the Sorcerer from Acts 8:9-24, who sought to buy the power of the Spirit from Peter and John, thinking he could "buy the gift of God with money." Apparently, like many traveling Greek philosophers of their day, these newcomers to Corinth sought financial gain from the gospel. Paul, on the other hand, accepted no money from the Corinthians (1 Cor 9:15; 2 Cor 7:2; 12:17; Phil 4:15; 1 Thess 2:9), which they may have found insulting. Although Paul does not have a problem in principle with receiving support from churches (1 Cor 9:14), he seems to have grave suspicions about the motivations of these intruders. Were they in it for the money? How could the free gift of God be sold for a profit?

Underlying Paul's criticism of his opponents seems to be alarm - beyond their acceptance of financial support - at some way in which their actions, words, or motivations have impaired the true gospel. The word "peddle for profit" carried with it a sinister connotation, so common in the marketplace, of diminishing the product as a way of increasing profits. Isaiah 1:22 speaks of wine being mixed or "diluted" with water. Other references use the word to signify the fraud and cheating that went on in the marketplace. Coming back to this subject in 2 Cor 4:2, Paul denies using "deception" or that "we distort the word of God."

Could Paul's adversaries, as the Judaizers in Galatians, be falsifying the gospel by clinging to Jewish law and the old covenant, a problem Paul takes on in 2 Cor 3:7-18? Could they be preaching a gospel which is inoffensive and nonconfrontational, failing to specify clearly the ramifications of not accepting the gospel, and thus ineffective in separating the death group from the life group? Could their acceptance of money be spawning a life of luxury incapable of identifying with or demonstrating Christ's suffering, so intrinsic to the apostolic message from Paul's viewpoint? Could they be acting out of their own will without submitting to God's providential control over evangelistic activity?

All of these are viable possibilities. The main point, not to be minimized, is that Paul's objection to these other "missionaries" ultimately is not a matter of ministry style, or even motivation. Rather, it is the nature of the gospel message, "the word of God" itself, which is at stake. This is what Paul considers in jeopardy should he be unable to win over the Corinthians with his arguments regarding the true nature of ministry in the chapters which follow.

On the contrary, in Christ we speak before God with sincerity, like men sent from God.

Paul asserts that, in direct contrast to those others now in Corinth, his words and the words of others who truly are the aroma of Christ are moderated by the fact that they are "in Christ." They have been won over by Christ, are being changed into his likeness, and are his loyal servants. He himself controls their voice, not just their preaching but even the authenticity of their relationships with others. They can do nothing else but speak "with sincerity," the whole, unadulterated truth out of pure motivations. Likewise, as ambassadors of God, as the prophets of old, "men sent from God," they do not - indeed, cannot - diminish God's word in any way. Literally, they are "in the sight of God" (katevnanti qeou', katenanti theou ) who discerns their every step, their every word, their every thought. This is the nature of things for the true minister even today.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 1:23

[Having first argued that he could not be guilty of duplicity because of the very nature of his relationships to the true and faithful God, Paul in this section answers the charge more specifically by giving such an explanation of his actions as clearly demonstrated his sincerity in the entire premises.] But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth .

McGarvey: 2Co 1:24

Not that we have Lordship over your faith, but are helpers of your joy: for in faith ye stand fast .

McGarvey: 2Co 2:1

But I determined this for myself, that I would not come again to you with sorrow .

McGarvey: 2Co 2:2

For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me? [But I call God, who knows all things, even the searcher of hearts, to look upon the secret purposes of my soul, and to confirm the truth if I speak it, and to testify against and punish me if I lie (Mal 3:5), that I delayed to come to Corinth in order that you might have time to repent, and show your repentance by obedience; for had I come at the time which I first mentioned to you, I would have been compelled to discipline you, and therefore make you sorry (1Co 4:21). Not that I have lordship over your faith, for in this realm I am only a fellow-helper of your joy by confirming you in your belief (Rom 15:13 ; Phi 1:25); for by your faith you stand as free and independent, full-aged children of God (Gal 3:23-26 ; Gal 4:1-7 ; Gal 4:31 ; Gal 5:1). But when through lack of faith you fall into sinful practices I must discipline you. But I determined that for my own gladness I would not come speedily so as to bring you sorrow as I did on my last visit. For if I make you sorry, who will make me glad? will I not have made that very people sorry to whom I myself look for gladness?]

McGarvey: 2Co 2:3

And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all .

McGarvey: 2Co 2:4

For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you . [I wrote this very thing to you (viz.: how my coming endangered your joy, and how you must repent before I came (1Co 4:21); and how I would delay my coming, and come by the long and not the short route (1Co 16:5-8), lest when I came I should have sorrow from those to whom I looked for joy. And I do look for joy from you, for I have this confidence in you all, that, though many of you oppose me, yet there is none of you that does not desire my personal happiness. Moreover, my feelings at the time of writing are a witness unto God of the spirit in which I wrote, for I wrote out of much affliction and anguish of heart and with many tears, which shows that I took no pleasure in thus administering correction. I did not correct you to cause you grief, but that you might know the love which I have more abundantly unto you, and which can not keep quiet when it sees you injuring yourself (Psa 141:5 ; Pro 27:6). By referring to 1Co 4:21 and 1Co 5:1 ; it will be found that the threat of correction at his coming, and the case of the incestuous person, were twin thoughts in the apostle's mind. The punishment of this offender was one of the principal items that Paul wished them to attend to before he came; in fact, the whole subject of visits, delays, corrections, etc., centered in this offender, and very naturally, therefore, while here explaining the causes for his delay, the case of this incestuous person comes to mind, and the apostle uses him to flood the entire situation with light.]

McGarvey: 2Co 2:5

But if any [thus delicately does the apostle introduce this sinner] hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all . [As I have said, I did not write to cause you sorrow. But if the incestuous person has caused you sorrow, he has caused sorrow not to me, but to a large part of you. I will not weigh him down with a greater burden of guilt by saying to whom else he has caused sorrow. The apostle is not to be understood too literally. This sinner had added to the sorrows which he has just mentioned (verse 4). But the apostle's sorrow was so small compared with the great grief of the Corinthian church as to not be worth mentioning. Comp. Luk 23:28]

McGarvey: 2Co 2:6

Sufficient to such a one is this punishment which was inflicted by the many ;

McGarvey: 2Co 2:7

So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow . [Paul's purpose had been to save this sinner (1Co 5:5). It seems that a minority had espoused his cause, but the majority had excommunicated him according to the apostle's instruction at 1Co 5:13 . The apostle here writes that this punishment has already proved sufficient, and should not be continued, but that, on the contrary, the offender should be forgiven, received back and comforted, lest he should be swallowed up by despair, and thus the punishment should defeat the very end for which it was designed. We should note here that excommunication and restoration are actions of the church, and not of the officers.]

McGarvey: 2Co 2:8

Wherefore I beseech you to confirm your love toward him .

McGarvey: 2Co 2:9

For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things . [This shows that Paul had made his instructions concerning the incestuous man a test. If they obeyed him, in this, he could come to them bringing joy: if they disobeyed, their condition would call for further delay and more letters on his part. Where, then, is laid bare before the Corinthians the inner thoughts which were governing the actions of the apostle at the time when he was penning the fifth chapter of his first epistle. They could see now for themselves that their own foolish conduct, and not the fickleness of the apostle, had caused the delay and the change of plan; that so far as the apostle was concerned, he had always intended to visit them, and that all his statements about his visits had been made in good faith. Observe that as the apostle had become the leader in punishment or discipline, he here becomes the leader in forgiveness.]

McGarvey: 2Co 2:10

But to whom ye forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ ;

McGarvey: 2Co 2:11

that no advantage may be gained over us by Satan: for we are not ignorant of his devices . [There is a close correlation between verse 10 and 1Co 5:3 . There Paul identified himself with the church, and, though absent, anticipated its action and acted with it. Here he ratifies beforehand the action which he bids it take. There he acted in the name of the Lord and here he does it in the presence of Christ. He forgives the sinner for the sake of the church, that he may not be lost to the church. When a church, through carelessness in exercising mercy and forgiveness, loses a member, it is permitting Satan to overreach it. Paul was too well versed in Satan's methods to be thus outwitted by that adversary.]

McGarvey: 2Co 2:12

Now when I came to Troas for the gospel of Christ [i. e., intending to preach], and when a door [an opportunity -- 1Co 16:9 and note] was opened unto me in the Lord ,

McGarvey: 2Co 2:13

I had no relief for my spirit [worrying about you], because I found not Titus my brother [who had agreed to bring me word about you, and meet me at Troas]: but taking my leave of them [the brethren at Troas], I went forth into Macedonia . [hoping to meet Titus there. For fuller details of Paul's movements and intentions see the Introduction. The relief which came to him in Macedonia when he met Titus causes him at this point to break forth into an expression of thanksgiving. But as it does not at this time suit his purpose to give a detailed statement of his reason for thankfulness, he curbs his rising emotion and directs his thought in another channel.]

Lapide: 2Co 1:1-24

SECOND EPISTLE TO THE

CORINTHIANS

CHAPTER 1

CONTENTS

He consoles the Corinthians, whom in the First Epistle he had sharply rebuked, and absolves the excommunicated fornicator, who was now penitent. He then proceeds to treat of true repentence, of the dignity of the ministers of the New Testament, of the duty of avoiding the company of unbelievers, of patience, of almsgiving for the poor saints at Jerusalem, of the duty of rejecting the false Apostles who set themselves up as rivals to S. Paul among the Corinthians, and depreciated him, and rendered it necessary for him to sing his own praises in self-defence. Then he threatens some of the Corinthians who still refused to submit to his apostolic authority. The whole Epistle may be said to be a defence and laudation of his apostleship. The Greek MSS., the Syriac, and the Latin Complutensian have a note at the end that it was written at Philippi in Macedonia, and sent by Titus and Luke. Baronius, however, thinks that it was written at Nicopolis, A.D. 58, when the Apostle, after being forced to leave Ephesus, where he wrote his First Epistle, after the uproar raised by Demetrius, left Timothy as Bishop of Ephesus, and came to Troas; then, not finding Titus there, he proceeded into Macedonia, and from thence into Greece; thence he sailed by the Ægean Sea and touched at Crete, where he left Titus. At length he came to Greece again, to Nicopolis, where he had determined to winter (Tit. iii. 12). Cf. Baronius, vol. i. p. 575. It is likely that he wrote this Epistle there in quietness, but the point cannot be decided certainly; for S. Paul, while travelling up and down through Asia, might have gone to and returned from Philippi, and might have stayed there long enough to write it. S. Luke, as is well known, does not record all the stoppages or all the journeyings of the Apostle. Cf. Acts xx.

SYNOPSIS OF THE CHAPTER

i. Paul shows, in order that he might console others, from what great tribulations in Asia the Lord had delivered him.

ii. He commends himself to the Corinthians (ver. 12), by a declaration of the sincerity of his heart and of his doctrine.

iii. He clears himself (ver. 17) from the charge of lightness and inconstancy induced by his not coming to them as he had promised, and at the same time affirms the sure and constant truth of his preaching.

Ver. 1. — Timothy our brother. That is our co-Apostle; so the Pope calls Bishops his brethren, a Bishop his canons, an abbot his monks.

Ver. 3. — The Father of mercies. A Hebraism for "most merciful." See note to Rom. xv. 5.

S. Bernard says learnedly and piously ( Serm. 5 de Natali.Dom.): " He is rightly called the Father of mercies, not the Father of judgments or vengeances, not only because it is more the nature of a father to pity than to be angry, even as a father pitieth his children that fear him, but rather because it is from Himself that He draws the cause and origin of His mercy, but from us, that is, from our sins, draws the cause and origin of His judgment and vengeance. But if it is because of this that He is the Father of mercy, why is He called the Father of mercies? The Apostle in one Word, in one Son, brings before us a double mercy in the words ' Father of mercies,' not merely Father of a single mercy, in speaking of the God not of comfort merely, but ' of all comfort,' who comforteth us, not in this or that tribulation, but in all. ' Many are one mercies of the Lord,' say a certain person, meaning that many are the tribulations of the righteous, and the Lord will deliver them out of all. There is one Son of God, one Word; but our manifold misery calls for, not only great pity, but a multitude of mercies. Perhaps, however, because of the double substance which is to be found in our human nature, both of which are miserable, the misery of man may not unsuitably be said to be twofold, although in both it be of manifold forms. Truly the tribulations of our body and soul are increased exceedingly, but He who saves man wholly rescues him from the troubles of both."

Notice that S. Bernard seems to refer the phrase "Father of mercies" to the Son, and rightly enough, but it is not the intention of the Apostle to do so. S. Paul plainly means the same Person by "the Father of our Lord Jesus Christ, and the Father of mercies."

Ver. 5.— For as the sufferings of Christ abound in us, so our consolation also aboundeth in Christ. "The sufferings of Christ" are, (1.) as S. Ambrose takes it, those which we suffer for Christ; (2.) such as Christ suffered; (3.) those which Christ regards as His own, in accordance with S. Mat 25:40 and Act 9:4, as Œcumenius understands the words. Theophylact adds that the word "abound" is used to point to the fact that Christ suffered more in His members than in Himself. This is true by way of extension, but not in the way of intension. In S. Laurence Christ suffered the fire, in S. Stephen the stones, in Ignatius the wild beasts; but His suffering and sorrow in Himself were greater and more intense than what all these suffered. The meaning, therefore, is this, according to Theophylact: Do not be downcast whoever of you suffers from afflictions and various ills, because, however great your sufferings may be, so great is your consolation.

But here observe, (1.) as Theophylact does, that S. Paul does not merely say that the comfort equals the sufferings, but that it abounds and is greater than they are; and, therefore, whoever is afflicted may bear his troubles patiently, nay joyfully and gladly, and so may gain the victory over them. (2.) The sufferings of Christ have this characteristic, that Christ gives consolation in proportion to them, and the greater the suffering the greater the comfort. On the other hand the sufferings of the world are vinegar without honey, and as they increase, so do desolation and mourning and woe. (3.) It follows from this that the suffering of the Cross is not to be fled from but embraced, as the mother of so much Divine comfort and joy. So S. Andrew, Ignatius, Xavier embraced it, and prayed daily for the Cross, and would not be set free from it unless God would give them a heavier one.

Ver. 6— And whether we be afflicted, it is for your consolation. We suffer tribulations that we may consol and save you, and may animate you, by our patience and hope in God and His comfort, to bravely bear, as we do, afflictions on behalf of the faith. So Ambrose. Cf. Chrysostom ( Hom. 1 de Spe et Fort. in Tentat. Serv.).

Which is effectual in the enduring of the same sufferings. This salvation, as the wished for end, produces patience. Others, as Theophylact, take it, "Salvation is wrought in patience." Ambrose takes it to mean that patience is the meritorious cause of salvation, and that salvation, therefore, produces patience as its final cause, for the efficient and final causes have a mutual relation. Salvation, as the final cause, orders and works patience, and in turn patience, as the efficient cause, works out salvation. The meaning, then, is that your consolation and salvation alike effectually produce patience, our exhortation animates you to hope for salvation, and to bear bravely on its behalf whatever sufferings arise from obedience to the faith. My exhortation or consolation, therefore, works effectually endurance by stirring, you up to it; the salvation thence hoped for works endurance objectively. Just so the resolution to attain some end makes us lay hold of and employ means.

Ver. 8. — Which came to us in Asia. From the tumult raised by Demetrius, recorded in Act 19:29. So S. Thomas understands this passage, as do all other interpreters except Cajetan, who thinks that there is a reference here to some persecution not mentioned in Scripture.

We were pressed out of measure, above strength. Above the strength of nature, not of grace—more than the body could bear, not the mind; for by the help of grace Paul bore this tribulation undauntedly and overcame it. "God is faithful," he says, in 1Co 10:13, "who will not suffer you to be tempted above that ye are able" to bear by the help of grace. Moreover, he does not say that he was tempted, but pressed or afflicted above his strength, inasmuch as the body is a heavy burden, though the soul preserve her fortitude, and fortitude overcome temptation.

Insomuch that we despaired even of life. Nature would have preferred death to suffering such afflictions. But there was no despair when the charity and grace of God were considered, by which Paul was enabled to bear any afflictions whatever in God's service. This despair or weariness was felt by many saints. Cf. Job 10:1 and 1Ki 19:4. The Greek word denotes also anxiety and perplexity. Hence Chrysostom renders it, "We were in doubt," and Vatablus as in the text. Hence follows (ver. 9), "But we had the answer of death in ourselves." The Latin version gives tædium, or weariness.

Ver. 9.— But we had the sentence of death in ourselves. "But," here, has the meaning of "moreover." Nature and inclination presaged and expected nothing but death; and when I thought of the state of my life, my mind answered that I must die if God did not lend miraculous aid. So Ambrose and Theophylact.

The Greek word here rendered "sentence" means, (1.) answer. (2.) According to Photius, it denotes the crisis of an illness. The meaning, then, would be: We were so afflicted that our life was despaired of by nature and by experienced men, who, looking at our case as doctors might, judged it beyond recovery. (3.) It denotes sentence, as in the text. We seemed to have received our sentence, and to be destined accordingly to inevitable death.

Ver. 10.— Who delivered us from so great a death. "From so great dangers," according to the Latin. The meaning is the same. Ambrose reads "from so great deaths." The Hebrews are wont to apply the name of death to great dangers, violent persecutions, grief, and agony that are akin to death, and that seem to threaten a speedy death. So Chrysostom. Cf. Psa 18:5, and 2Co 11:23.

Ver. 11.— That by the means of many persons. Primasius reads this, "By a company of many persons," that is, children, youths, and old men.  S. Paul's meaning is, that through many people in a great concourse of men, thanks may be publicly given to God for S. Paul's deliverance and safe return, as the common father and Apostle of all.

For the gift bestowed upon us. That thanks may be given, says Vatablus, by many, on our behalf, for the gift of grace that was given to us. As gratitude demands that thanks be given, in proportion to the benefit bestowed, to the great Giver for our creation, redemption, justification, education, and growth, so also should thanks be given for the gift of deliverance.

Ver. 12 . — For our rejoicing is this, the testimony of our conscience. "For" introduces the reason why the Corinthians should give thanks and pray for Paul. It is because he was their Apostle, who, with great grace and efficacy, preached to them the Gospel and converted them; and in proof of this he calls upon his own conscience and theirs.

Observe here the force and quiet that come from a good conscience. "No theatre," says Cicero, "for virtue is so great as that of conscience." Juvenal, too ( Sat. xiii.), says. "The summit of happiness is to have a mind conscious of its own integrity." S. Augustine again ( contra Secund. Manich. c. i.) says: "Think of Augustine what you like, my conscience shall not be my accuser in the presence of God." See notes to 1Ti 1:5.

Not with fleshly wisdom. I have not preached with human philosophy or eloquence, but with grace, zeal, efficacy, and the Holy Spirit.

Ver. 14.— We are your rejoicing, even as ye also are ours. We are the object of your rejoicing as your teachers; ye, as good disciples, are the object of our rejoicing; and this rejoicing will chiefly be seen in the day when the Lord will come to judge all men.

Ver. 15 . — I was minded to come unto you before, that ye might have a second benefit. The first benefit was that of his First Epistle; his second would have been his visit to them in person. So Theophylact. Or else the first benefit was his first visit, when he converted them; his second would be his second visit, to confirm them in the faith.

Ver. 16 . — And to pass by you into Macedonia. To pay them a flying visit, and then return from Macedonia to them again, so as to stay longer with them. This is what he means in 1Co 16:5, where he says that he would come to them after he had passed through Macedonia. Here he adds further to this that he also wished to see them on his way to Macedonia. So the Greek Fathers harmonise the passages; but Lyranus and S. Thomas reconcile them differently, but not so probably.

Ver. 17.— When I therefore was thus minded, did I use lightness? That is, when I proposed to come to you and did not. The Greek word for lightness is derived from the word for a stag. In a like way we speak of the wisdom of the serpent, the innocence of the dove, the stubbornness of the ass, the headiness of the elephant.

Or the things that I purpose, do I purpose according to the flesh? S. Paul did not form his determinations relying on human prudence and lightness, which readily change men's designs, through worldly advantage or convenience, or the influence of superiors, nay, through the mere fickleness and changeability of natural inclination. So Ambrose.

That with me there should be yea yea, and nay nay. I was not so unstable and purposeless as at one time to promise to come and at another to refuse, as boys often do. So Anselm.

Ver. 18.— But as God is true, our word toward you was not yea and nay. I call the true God to witness, who is a faithful and true witness, that in teaching you I did not deceive you, and, therefore, that it was not my intention to fail you when I promised to come to you.

This teaches the preacher to beware of lightness and fickleness of life, lest the people infer from it that the truth which he preaches is equally unfixed and uncertain.

Ver. 19 . — For the Son of God . . . was not yea and nay, but in Him was yea. My preaching and teaching about Christ was not variable, inconstant, and contradictory, but was a constant, uniform statement, for I always said and taught the same of Christ.

Ver. 20 . — For all the promises of God in Him are yea. All the promises of God in the Old Testament relating to the Messiah were constant and true, and have been fulfilled in Him.

1 The yea yea here, and in S. Mat 5:47, have a threefold signification: (1.) constant asseveration, as opposed to inconstancy and deceit; (2.) truth or reality, as opposed to falsity or unreality; (3.) simple affirmation, as opposed to an oath. Cf. S. Jam 5:12.

And in Him Amen. "And therefore we say, Amen" is the Latin rendering; that is, we affirm that those promises were true. So Chrysostom and Ambrose. For further notes on "Amen," see 1 Cor. xiv. 16.

Add to this that Amen is usually an adverb denoting truly, firmly, faithfully, and thence came to be the name of the abstract qualities of truth, firmness, and faithfulness. Cf. Isa 65:16; Jer 11:5; Isa 25:1; Rev 3:14, Rev 7:12. The meaning, therefore, here is: Through Him, Christ, the Amen, i.e., truth, faithfulness, and constancy, we give glory to God, saying: All that God promised concerning Christ is Amen, i.e., most true, and has been most truly fulfilled by God.

Ver. 21 . — Now He which stablished us. Some think that this is an ellipse, and we must understand the meaning to be, He which stablisheth us prevented, the execution of my purpose. But it is far better to refer these words, as others do, to what immediately precedes them. The promises of God have been fulfilled in Christ; but He who by His power and authority fulfils them is God Himself: as He promised, so in fact does He stablish us, anoint us, and seal us in Christ. In the third place, it would not be amiss to refer these words to what was said in ver. 18, "Our word toward you was not yea and nay." In other words—I am not fickle and inconstant in my speech, my preaching, and promises. It is God who gives me this constancy, and therefore let no one think that I am arrogant enough to ascribe it to my own strength and fortitude, since I profess that I have it, not from myself but from God. As God in Himself and in His promises is yea, that is, is ever constant, firm, and unchangeable, so does He strengthen us, and make us firm and constant in the faith and in what we promise.

And hath anointed us in God, who also hath sealed us, and given the earnest of the Spirit in our hearts. This seal, says Calvin, is that special Divine faith by which each has a certain knowledge that he is predestinated. But this seal is uncertain and unreliable, and this faith is false and foolish presumption. For the Apostle, who had as great faith as possible, fears reprobation in 1Co 4:27. His Divine faith, therefore, did not give him certain assurance of his predestination. Moreover, he frequently impresses on all the faithful that they carefully work out their own salvation with fear and trembling, and by so doing he takes from them all ground for assurance of their salvation. Add to this that no one is certain that he has this Divine faith, or that he will always have it; nay, many have fallen away from this faith of Calvin's who before believed with him that they were of the number of the predestinate.

I say, then, 1. that God hath sealed means, He has confirmed His promises as though He had stamped them with His seal, by giving, according to them, as a pledge of our future inheritance, His grace, by which He has sealed and anointed us to be the sons of God, separated from the sons of the devil. So Chrysostom, Theodoret, Œcumenius. This seal is altogether certainly known to God, but to us is only a matter of probability. This establishing, anointing and sealing take place through one and the self-same grace. Similarly, in Eph 1:13 he says that we have been sealed with the Holy Spirit of promise.

2. This passage may be referred to baptism; for ( a ) in baptism God anointed us with the oil of His grace; ( b ) He gave the earnest of the Spirit in the testimony of a good conscience; ( c ) He sealed us with the 'character' of baptism. Cf. Bellarmine ( de Effectu. Sacr. lib. ii. c. 20). The exposition of Theophylact and Chrysostom is to be referred to this. They say: " He hath anointed us and sealed us to be prophets, priests, and kings." Cf. Chrysostom ( Hom. 3) on these words, who points out how Christians who govern their passions are kings anointed by God.

3. It is the best explanation which refers these words to the sacrament of Confirmation, which, in olden times, was received by all the faithful to strengthen them against persecution. S. Paul has expressly distinguished, "He hath established us," "He hath given the earnest of the Spirit,". "hath anointed us," "hath sealed us." But these four things cannot be distinguished anywhere save in the sacrament of Confirmation.

These words point to four effects of the sacrament of Confirmation: (1.) The gift of faith, by which we are strengthened in Christ. Hence, as was said in ver. 18, S. Paul's faithful preaching of Christ was firm and constant, because God had strengthened him for it in Christ by means of the sacrament of Confirmation, i.e., through Christ and His merits. (2.) The second effect is the grace of charity, with which we are abundantly anointed, as with a spiritual chrism. The Greek, indeed, for anointed is the very word whence come "Christ" and "Christians," so that "Christians" are "the anointed ones." Hence S. Augustine ( Serm. 342) says: "The word 'Christ' is from chrism, i.e., anointing. Every Christian, therefore, is sanctified, in order that he may understand that he not only is made a partaker of the priestly and royal dignity, but also an adversary of the devil." (3.) The third fruit is the earnest of the Spirit, which is the testimony of a good conscience given by the Holy Spirit, and which is as the earnest of the future glory promised, and to be given by the Holy Spirit. For the sense in which the Holy Spirit is the pledge or earnest, see notes to Eph 1:14. (4.) The fourth fruit is the seal and sign of the Cross on the forehead, signifying the "character" imprinted on the soul, by which we are sealed as His servants, or rather His soldiers and leaders. Cf. Ambrose ( de his qui Mysteriis Initiantur, c. vii.), Suarez (pt. iii. qu. 63, art. 1 and 4).

Ver. 23.— Moreover, I call God for a record upon my soul. From this it is lawful for a Christian to take an oath, says S. Augustine (qu. 5, inter. 83); for the Apostle here takes an oath, and that one of execration. If I lie, he says, may God be my judge and condemn my soul.

That to spare you I came not as yet unto Corinth. Lest I should be forced to exert my apostolic authority against the vices of the offenders among you: it was to spare you from being grieved by my coming to correct you. So Anselm. Cf. also chap. ii. 1. S. Paul here gives the real reason why he had not kept his promise, or his purpose of visiting Corinth, which was that the Corinthians had not yet given up the vices of which he had admonished them in his First Epistle, and deserved therefore to be rebuked still more sharply and punished. But he deals gently with them, and by his absence he wished tacitly, and by his Epistle openly to remind them once more of their duty, and so correct them with gentleness.

Let prelates learn from this not to be ever chiding and rebuking those under them for their faults, lest they make them hard and callous. And more than this, the faults of some people, especially those that are more high-minded and sensitive, are more effectually corrected if they are pointed out patiently and indirectly than if they are rebuked openly, or actually visited with punishment. Cf. S. Gregory ( Pastor. pt, iii. c. 8 and 9).

As yet. That is, after his first visit, or after the First Epistle.

Ver. 24 . — Not for that we have dominion over your faith, but are helpers of your joy. This is a well-known rhetorical figure of speech, by which he tones down what had been said before of his power. He means: I said that 1 was unwilling to punish, and wished you of your own accord to correct yourselves; but I said this not from love of power, or as though I wished to act arbitrarily, but to improve you, that when you were so corrected you might rejoice both on earth and in heaven. This rebuke of mine, therefore, is not so much a rebuke as a support and help to your joy. So Anselm.

For by faith ye stand. "Which," says S. Anselm, "works by love and is not forced by dominion." In your faith I have nothing to correct, but only in your actions; and, since you are of the faithful, I will not imperiously scold you, but gently admonish you by this letter, that so you may all rejoice with me. Since you are of the faith, I have little doubt but that you will at once listen to my admonitions.

Lapide: 2Co 2:1-17

CHAPTER 2

SYNOPSIS OF THE CHAPTER

i. He declares that he had not come to them through fear of causing sadness to himself and to them.

ii. He exhorts them (ver. 6) to re-admit the fornicator, on his repentance, who had been excommunicated by him (1 Cor. v.), and (ver. 10) he absolves him from the sentence of excommunication and from his penance.

iii. He tells them (ver. 14) that he sheds everywhere a good odour of Christ, which is life to the good and faithful, and death to the evil and unbelieving.

Ver. 1 . — But I determined this with myself. I determined not to come to you from a desire to spare you. Cf. chap. 1. 23.

Ver. 2. — For if I make you sorry. Although I made you sorry by rebuking you in my First Epistle, yet I am now made glad with you in seeing the repentance and sorrow, both of yourselves and the fornicator. The "for if" is not causal but explanatory.

Who is he then that maketh me glad, but the same which is made sorry by me? He who is grieved and made penitent by my reproof is the one who most makes me glad, i.e., the incestuous person whom I excommunicated (1Co 1:5).

Ver. 3.— Lest when I came I should have sorrow. I wished by sending you a letter first to rebuke and correct your evil ways, lest I should be forced to do so in person, which would be very painful to me.

Having confidence in you all. I had complete confidence that you would at once take away whatever might displease me, because you regard my joy as yours, and my grief therefore as yours also. I knew, therefore, that what displeased me would displease you. S. Paul says ail this to prepare the Corinthians for his arrival, and to induce them to amend themselves, lest he should be deeply grieved at seeing them not yet amended.

Ver. 5.— He hath not grieved me. The fornicator did not grieve me only.

But in part. He grieved, says Anselm, many other good men as well as me; those, viz., who banished from their society with ignominy the man that I had already excommunicated.

That I may not overcharge you all. Overcharge you by putting on you the suspicion that there are not many who are grieved on account of the incestuous person. In the First Epistle (v. 2) he seems to have charged them all with consenting to, or with treating lightly, the sin of incest.

Ver. 6.— Sufficient to such a man is this punishment. The public separation and shame of excommunication. Hence it follows that the man repented after his excommunication, and is here absolved by the Apostle.

Ver. 7.— So that contrariwise ye ought rather to forgive him. Forgive him the rest of his term of penance by admitting him to your fellowship again. Cf. ver. 10.

Ver.8.— That ye would confirm your love toward him. By declaring in public assembly of the Church that you once more embrace him as a brother. There is an allusion in the Greek verb to the fixed days of assembly for legal trials or elections, and the Apostle therefore alludes to the fixed days of assembly in the Church, and bids the Corinthians confirm their love then toward the incestuous person by re-admitting him.

Ver. 9.— For to this end also did I write. Viz., this Epistle, to the end that I might induce you to confirm your love toward him.

That I might know the proof of you. A proof of your obedience.

Ver. 10.— To whom ye forgive anything, I forgive also. You have asked through Titus that he may be forgiven, and I make the same request of you. So Theodoret explains these words. Cf. also chap. vii. 7. It is clear from ver. 7 that this forgiveness had not yet taken place, and the meaning therefore is: As, when you were gathered together and my spirit I excommunicated him (1 Cor. 5), so now do I join with you in forgiving him, as you will forgive him at my exhortation.

Observe against Luther that this Epistle was written to the rulers of the Church, or rather to the Church itself, that it might exercise this power of absolving, not corporately, but by the prelates. Yet out of courtesy he wishes even the laity to co-operate in the absolution, and by their consent, prayers, desire, and compassion to forgive this scandal which had been given to them and the Church, and to remit the due canonical penance or punishment. Cf. 1Co 5:4. Hence he goes on to say, "For your sakes forgave I it in the person of Christ."  S. Paul here asserts that he forgave in the exercise of his power and jurisdiction as the vicar of Christ; and he orders his sentence to be publicly proclaimed in the Corinthian Church, by the bishop or some other officer, and implies that the Corinthians forgave merely through their prayers, consent, and execution of the sentence of absolution.  S. Chrysostom lays this down clearly when he says: " As when he ordered the man to be cut off he did not allow that with them was any authority to forgive, since he said, 'I have judged to deliver such an one to Satan,' so again did he admit them into partnership with him when he said, 'When ye are gathered together to deliver him.' He was aiming at two ends, one that the sentence might be passed, and the other that it should not be carried out without them, lest he should seem to do them an injury by so acting. Neither does he pass sentence alone, lest the Apostle should seem to be isolated and to despise them."

If I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ. I forgave it, i.e., I determined to forgive it (ver. 7), and now by this letter and by the bearer, whether Titus or some other, I forgive it. This is a Hebraism, by which the past is put for the present.

It may be asked, What was it that the Apostle forgave? I reply 1. that this forgiveness consisted in giving absolution from excommunication, and at the same time, or rather still more, in giving full indulgence for the incest, i.e., remission of all the penalty due because of it. It is evident from 1 Cor. v. that the punishment inflicted was excommunication, and with it the penalty of ignominious exclusion from the Church, and the handing over of his body to be afflicted by Satan. Here, however, he absolves him from every chain by which he had been bound.

2. To forgive, properly speaking, refers to guilt or punishment. Of excommunication alone is it strictly said, "I absolve."

3. He re-admits him to grace, both on account of the zeal of the Corinthians and the contrition of the incestuous person, and relaxes his punishment and shame and rebuke, lest from too much sorrow he should despair. This indulgence is referred to by the word anything. Whatever part of the punishment you have asked may be forgiven him, I forgive him.

4. He remits the punishment not merely, as Calvin thinks, before the Church, but in God's judgment: this is expressed by the phrase in the person of Christ, otherwise there would not have been any indulgence or mercy shown here to the fornicator. It is better to be visited on earth with infamy and corporal punishment than before he tribunal of God to be handed over to the fire, either of purgatory of hell.

Hence S. Thomas and others rightly lay down that the Apostle and the Church give indulgences. So, in olden times, martyrs, when in prison, sent to the Bishops men who had lapsed, praying them to relax their punishment, as appears from Tertullian ( ad Martyr. c. 1), Cyprian ( Epp. 11, 21, 22); and the Council of Nice (c. xi. and xii.) grants to those that have lapsed that, according to the willingness with which they bore the punishment inflicted on them, might the Bishop give indulgence. Cf. Baronius, vol. i. p. 592. Observe that the reason for giving indulgence was the fear that the penitent might despair. Hence, formerly, indulgence was not given unless a good part of the penalty had been paid, and that lest the vigour of discipline and of satisfaction, which is the third part of repentance, should be relaxed. Cf. S. Cyprian ( ad Martyr. lib. iii. Epp. 6). The Council Trent (sess. xxv.), in its decree on indulgences, orders that moderation should be shown in giving indulgences, according to the ancient practice of the Church, lest ecclesiastical discipline should, by excessive leniency, be rendered lax.

If I forgave anything. He speaks modestly of his generosity. Hence he adds that he did it in the Person of Christ.

In the person of Christ. This may be understood (1.) in the presence of Christ. So Theodoret and Vatablus. This rendering is eagerly adopted by Calvin and Beza, and read as if it meant, I forgive him ex animo, really and not feignedly. (2.) Properly it means, "I forgive him by the authority of Christ entrusted to me, who said, 'Whatsoever ye shall loose on earth shall be loosed in heaven.'" So Theophylact renders it: "I forgive him just as if Christ had forgiven him: just as a regent acts with the authority of a king, and orders, passes laws, and pardons in his stead." As S. Paul, in 1 Cor. v., had excommunicated the fornicator in the name of Christ, so here, by the same authority, he sets him free, just as any one who might have been condemned by the regent could not be pardoned but by the regent himself.

Ver. 11 . — Lest Satan should get an advantage over us. Lest we be deceived, and lest that fornicator be, by excessive severity, driven by Satan to despair. The Greek verb means, lest we be seized unjustly, and taken possession of by Satan, just as misers, usurers, and tyrants defraud, and rob, and oppress. Hence Ambrose renders it, "Lest we be possessed by Satan." For, as Theophylact says, when Satan catches and deceives souls, he does not seize what is his own but what is ours and Christ's. Hence Tertullian ( de Pudicit. c. xiii.) reads for the following clause: "We are not ignorant of his devices," "We are not ignorant of his robberies."

For we are not ignorant of his devices. Plutarch relates an excellent saying of Chabrias, that "he is the best commander who knows intimately the plans of the enemy." In like manner he is the best Christian soldier and captain who knows thoroughly the devices and machinations of Satan. He transforms himself into an angel of light, that that which is a suggestion of our enemy the devil may seem to be the counsel of a friendly angel. We often experience suggestions of evil surmisings, bitterness of soul, anger, moroseness, cowardice, and we think that we are moved by some good cause and by reason, and that these things come forth from our own minds, when all the time they proceed from the devil, who suggests them to our ruin. The Christian, therefore, should, in such cases, reflect whether these suggestions are in accordance with charity, humility, patience, grace, and the law of Christ, and if he finds them to be opposed, let him be sure that they are of the devil: if he is in doubt, let him take counsel with his confessor, his superior, or some prudent man.  S. Anthony, by long experience, learnt this and taught it: he was in the habit of constantly laying bare and explaining to his disciples, the arts and devices of the devil, and of pointing out the way to defeat them, as we read in the life of him by Athanasius.  S. Francis, too, frequently did the same thing, and so freed many of his followers from the devil's temptations, as S. Bonaventura relates ( Visa, lib. i. c. 11).

In this way, then, Satan was instigating the leaders of the Corinthian Church to show anger and indignation against this fornicator for having so foully stained the first purity of his Church, to the end that, being deprived of all comfort and hope, he might lose all heart and become desperate. Paul saw through this intent of Satan, and here exposes it, and bids them receive the fornicator once more into grace, and give him, on his penitence, pardon and remission.

Vers. 12, 13.— Furthermore, when I came to Troas . . . I had no rest in my spirit, because I found not Titus my brother. S. Jerome (ad Hedibiam ) says that Titus was S. Paul's interpreter, and explained the sublime truths taught by him in Greek worthy of the subject. There was, too, another reason why Paul went to Troas to meet Titus, viz., that he was anxious to hear from Titus, whom he had sent to Corinth, the state of the Church there, before he himself fulfilled his promise of returning thither. Hence, in chap. vii. 6, he says that he had been comforted in Macedonia by the arrival of Titus, who brought him word of the sorrow of the Corinthians and of their desire to see him. Titus, however, seems to have reported to Paul that the time was not yet ripe for his return to Corinth. Paul, therefore, postponed his visit to Corinth, and sent on this letter to pave the way for him, to and correct the failings of the Corinthians.

Ver. 14.— Now thanks be unto God which always causeth us to triumph in Christ. The Syriac and Theophylact render this "triumphs in us," i.e., makes us conspicuous to all. A triumph is the procession of a victorious commander through the midst of the city with his trophies and other signs of victory. But those things which seem to us to be suffering and shame are our glory and triumph, says Theophylact. Secondly, Anselm understands it of God triumphing over the devil in us or through us. Cf. Col 2:15.

The Apostle seems to have had to bear sharp persecution in Macedonia, and, indeed, in vii. 5 he says that he had suffered there every kind of tribulation: without were fightings, within were fears; but God's grace gloriously and triumphantly overcame them all. S. Jerome ( Ep. 150 ad Hedibiam, qu. xi.) says beautifully that the Apostle here gives thanks to God for counting him worthy to be the subject of the triumph of His Son over so many persecutions and evils, which he underwent in his task of converting the Gentiles to Christ. " For the triumph of God," says S. Jerome, " is the suffering of the martyrs for the name of Christ, the shedding of their blood, and their joy in the midst of torture. For when anyone saw the martyrs stand firm, and so perseveringly endure tortures, and glory in their sufferings, the odour of the Knowledge of Christ was shed abroad among the Gentiles, and the half unconscious thought would arise that if the Gospel were not true it would never be proof against death." The preaching of the Gospel therefore triumphs in the Apostles, inasmuch as in it faith overcomes unbelief, truth falsehood, the love of Christ the hatred of the scornful, patience every kind of suffering and persecution, and even death itself.

Ver.15 . — We are unto God a sweet savour of Christ. Or, according to the Latin, a sweet odour. We scatter by word and example a good report of Christ to the honour of God. A good odour is exhaled from special kinds of herbs and such things as sweet spices. Such was the fame of the Apostles and of their preaching, such was the glory and honour that sprang from their virtues and was due to their merits. Hence the bride, i.e., the Church, in Song vii. 1, compares herself to a garden of sweet spices in which there is to be seen the beauty, pleasantness, and fair order of the growing herbs and sweetly scented flowers which exhale their delicious fragrance. This is what Christ orders in S. Matt. v. i6, where by another metaphor glory and good name are called the splendour that flows forth from the light of good works.

S. Bernard ( Serm. xii . in Cantic.) says excellently: " Paul was a chosen vessel, truly a sweet-smelling vessel, filled with pleasant odours and with every fair colour for the painter, for he was a good odour of Christ in every place. Truly, far and wide was the fragrance of his abundant sweetness scattered from that breast which so anxiously and for all the Churches. For see what spices and aromas he had stored up within : ' I die daily,' he says, ' for your glory,' and, ' Who is weak and am I not weak? '"

Observe again that, as the more spices are crushed the greater is the fragrance they exhale, so is it with Christ, His Apostles and Martyrs, and all the Saints: the greater the persecutions and tribulations that pressed them and, as it were, crushed them, the sweeter was the odour that their virtue gave forth.

Cf. Ambrose and Anselm, and S. Bernard ( Serm. 71 in Cantic. ), who discourses of the spiritual colour and odour of virtues from the text, "I am the Rose of Sharon and the Lily of the valley." He says: " The character has its colours and its odours; odour in the good report it bears, colour in the conscience within. The good intention of your heart gives its colour to your work; the example of your modesty and virtue gives it its odour. The righteous is in himself a fair lily, to his neighbour he is full of sweet odours. To our neighbour we owe it that we maintain a good reputation, to ourselves that we are careful to have a conscience void of offence."  S. Jerome also, alluding to the same passage, says: " The life and conversation of a Bishop, pastor, or teacher ought to be such that all his goings out and comings in, and all his works should be redolent of heavenly grace."

Heathen writers also employ this image of odour in rebuking evil livers. Martial, e.g., says that "he smells not sweet who always smells sweet," implying that that man's chastity was to be suspected who was always endeavouring to overwhelm the foulness of his own shameful disease by some artificial scent. Certainly we read of the virgin Catherine of Sienna, that she was wont to close her nostrils when she met any one that was impure, as though the smell of his wickedness was grievous to her, God giving this most chaste virgin perception of such things.  S. Basil ( Ep. 175) relates that some bird-catchers were wont to dip the wings of tame doves in some sweet liquid which was pleasant to other doves, so as to allure them and catch them. So must the Christian do: by the sweet odour of his virtues he must allure the lost and bring them to Christ. So did the virgin Cecilia win to Christ her spouse Valerianus, by causing him, on the first night of their marriage life, to smell the most fragrant odour of her chastity, as though it were the scent of spring roses.

Ver. 16.— To the one we are the savour of death unto death, and to the other the savour of life unto life." " We are," says Theophylact, " a royal censer, and wherever we go we carry with us the odour of the spiritual ointment, i.e., in every place we scatter the good fumes of the knowledge of God." Again says Œcumenius: " As the fragrance of ointment nourishes the dove and destroys the beetle, and as the light of the sun gladdens the eyes that are healthy and hurts those that are weak, as fire purifies gold and destroys straw, so is Christ ruin to the evil, resurrection to the good." Observe the Hebraism, an odour of death unto death, i.e., a deadly odour bringing death. The fragrance of the fame of the life, preaching, and conversion of the Apostles breathed life into the good, death into the evil; for the wicked, unable to bear the splendour of such holiness, hardened themselves the more in their wickedness, envy, or hatred. But Clement of Alexandria ( Pæd. lib. ii.) reads, "odour from death" and "odour from life," which means: The preaching of the Cross and death of Christ is an odour to the unbelievers arising from the death of Christ, and tends to the ruin of those who regard that death merely as a death, and find it accordingly foolishness or a stumbling-block: but to them that believe it is an odour from life, inasmuch as they embrace the life offered to them in this death. For the death of Christ was the cause of his resurrection to a glorious life, and in us it is the cause of our resurrection to the life of grace in this world, and the life of glory in the world to come.

And who is sufficient for these things? The ministers, says Ambrose, who are in every place a good odour of Christ are as few as they are insufficient.

Ver. 17 . — For we are not as many which corrupt the word of God. The particle for denotes that Paul, with the few other Apostles, was by God's grace a fitting minister of Christ, and scattered wherever he went the good odour of the Gospel, while many others were unfitting preachers of the Gospel, of evil odour and of bad report

The Latin for corrupt is "adulterate," which, Salmeron says, denotes the act of one who has connection with a woman that is not his wife; so does he who mingles truth and falsehood adulterate the word of God.  S. Gregory ( Morals, lib. xxii. c. 12) says: ' To adulterate the word of God is either to think of it otherwise than it is, or to seek from it, not spiritual fruit but the corrupt offspring of human praise. To speak in sincerity is to say nothing but what one ought, i.e., to seek always the glory of the Creator. " Again ( Morals, lib. xvi. c. 2 5) he says: " An adulterer seeks not offspring but carnal delight; and whoever perversely serves vain-glory is rightly said to adulterate the word of God, because it is not his aim to beget children to God by sacred eloquence but to display his own knowledge. Whosoever therefore is drawn to speak by the desire of vain-glory spends his labour rather on pleasure than generation."

But the Greek word used here is not the word for committing adultery, but one that denotes to traffic as an inn-keeper, and S. Paul contrasts with this sincere dealing. They make the word of God a matter of traffic, who, like inn-keepers, preach the Gospel for gain, and look at it entirely from the point of view of their own profit. Still the Latin accurately translates the passage, because, as inn-keepers often adulterate the wine that they sell to increase their profits, so do greedy and false preachers of the Gospel mingle with it their own gain, and so adulterate that Gospel which should be pure, and be purely referred to God's glory. "War is not a matter of traffic," said King Pyrrhus, "but of fighting." Cowardly captains, from dread of battle, stave it off by payment of money; others sell the loyalty they owe to their leader, and, like inn-keepers, arrange with the enemy the price of the cities and fortresses entrusted to their charge.

Again, these same false preachers, in order to add to their gain and to win the applause of men, often teach and preach what they see is pleasing to great men or to the people, and tickle their ears, and so corrupt the Gospel with false and empty doctrines. The Apostle seems to be here censuring incidentally his enemies the false Apostles, who were adulterating Christianity with Judaism, and who are severely reproved by him in chaps. x. and xi. Hence, in chap. iv. 2, he explains "corrupt" to mean "handle the word of God deceitfully," and he contrasts himself and other sincere teachers of the Gospel with these deceitful dealers in chap. iii.

But as of sincerity, but as of God, in the sight of God speak we in Christ. I am not an inn-keeper, as are the false apostles, but a sincere preacher of the word of God, preaching nothing but what I have learned from God and have received at His mouth as His ambassador. I know too, and constantly keep in mind and reflect that I stand and preach in the presence of God, and that all that I do or say is noted by Him and will have to be accounted for by me in the hour of death.

In Christ, says S. Jerome ( ad Hedibiam ), is the same as for Christ ; or it may mean "of Christ and His religion." The sense then is: I preach the doctrine of Christ alone, I spread the honour and glory of Christ alone. Or in Christ may again be taken to mean that he speaks and preaches in the truth, faithfulness, and sincerity of Christ. S. Chrysostom once more takes it to mean through Christ and His grace.

Introduction / Outline

Robertson: 2 Corinthians (Book Introduction)

Second Corinthians

From Macedonia a.d. 54 Or 55

By Way of Introduction

The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

JFB: 2 Corinthians (Book Introduction)

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

JFB: 2 Corinthians (Outline)

• THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

TSK: 2 Corinthians (Book Introduction)

The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

TSK: 2 Corinthians 1 (Chapter Introduction)

Overview

2Co 1:1, Paul salutes the Corinthians; 2Co 1:3, he encourages them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions, 2Co 1:8, so particularly in his late danger in Asia; 2Co 1:12, And calling both his own conscience and theirs to witness of his sincere manner of preaching the immutable truth of the gospel, 2Co 1:15. he excuses his not coming to them, as proceeding not of lightness, but of his lenity towards them.

TSK: 2 Corinthians 2 (Chapter Introduction)

Overview

2Co 2:1, Having shown the reason why he came not to them, 2Co 2:6, he requires them to forgive and to comfort that excommunicated person, 2Co 2:10. even as himself also upon his true repentance had forgiven him; 2Co 2:12, declaring withal why he departed from Troas to Macedonia, 2Co 2:14. and the happy success which God gave to his preaching in all places.

Poole: 2 Corinthians 1 (Chapter Introduction)

ARGUMENT

Concerning the sacred penman as well of this as the former Epistle, and the church to whom this as well as that Epistle was sent, enough hath been said before. It is plain, that the apostle, when he wrote it, was in Macedonia; probably at Philippi, which was the first city of Macedonia, Act 16:12 , whither Paul went after the uproar that Demetrius had made at Ephesus, of which we read, Act 20:1 . The occasion of his writing this Second Epistle seemeth to be, partly the false teachers’ aspersing him:

1. As an inconstant man, because he had promised to come in person to Corinth, and was not yet come; the reason of which he showeth, 2Co 1:1-24 , was not levity, but the troubles he met with in Asia, and his desire to hear they had first reformed the abuses he had taxed them for.

2. As an imperious man, because of the incestuous person against whom he had wrote; which charge he avoids, by showing the necessity of his writing in that manner, and giving new orders for the restoring him, upon the repentance he had showed.

3. As a proud and vain glorious man.

4. As a contemptible person; base in his person, as he expresseth it.

The further occasions of his writing were: To commend them for their kind reception of and compliance with the precepts and admonitions of his former Epistle, and their kind reception of Titus: as also to exhort them to a liberal contribution to the necessities of the saints in Judea, to which they had showed their forwardness a year before: and his hearing that there was yet a party amongst them bad enough, that went on in vilifying him and his authority, as well as in other sinful courses; against whom he vindicateth himself, magnifying his office, assuring them he was about to come to Corinth; when they should find him present such as, being absent, he had by his letters declared himself, if they were not reformed. The substance therefore of this Epistle is partly apologetical, or excusatory, where he excuseth himself for his not coming to Corinth so soon as he thought, and for his so severe writing as to the incestuous person: partly hortatory, where he persuadeth them, more generally, to walk worthy of the gospel; more specially, 2Co 8:1-24 and 2Co 9:1-15 , to a liberal contribution to the saints: partly minatory, or threatening, where he threateneth severity against those whom, when he came amongst them, he should find contumacious and impenitent offenders. He concludes the Epistle (as usually) with a salutation of them, pious exhortations to them, and a prayer for them.

2 CORINTHIANS CHAPTER 1

2Co 1:1,2 Paul saluteth the Corinthians,

2Co 1:3-7 and blesseth God for the comforts and deliverances

given him, not solely for his own sake, but for the

comfort and encouragement of others also.

2Co 1:8-11 He telleth them of a deliverance he had lately had

from a great danger in Asia, and expresseth his trust

in God’ s protection for the future through their prayers.

2Co 1:12-14 He calleth both his own conscience and theirs to

witness his sincerity in preaching the gospel,

2Co 1:15-22 and excuseth his not coming to them, as not

proceeding from lightness,

2Co 1:23,24 but from lenity towards them.

The will of God here doth not signify the bare permission, but the calling and precept of God; he was called to be an apostle Rom 1:1 1Co 1:1 , making him a minister and a witness, Act 26:16 . His joining of Timothy with him, showeth both the great humility of the apostle, and his desire to give him a reputation in the churches, though he was a very young man. The Epistle is not directed only to the church of God which was at Corinth, (the metropolis of Peloponnesus), but also to all those Christians which lived in Achaia: by which name probably he doth not understand all Greece, (though that anciently had that name, from one Achaeus, that was king there, from whom the Grecians had the name of Achivi,) but that region of Peloponnesus which lay in a neck of land between the Aegean and Ionian Seas; which obtained that name in a more special and restrained sense.

Poole: 2 Corinthians 2 (Chapter Introduction)

CORINTHIANS CHAPTER 2

MHCC: 2 Corinthians (Book Introduction)

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

MHCC: 2 Corinthians 1 (Chapter Introduction)

(2Co 1:1-11) The apostle blesses God for comfort in, and deliverance out of troubles.

(2Co 1:12-14) He professes his own and his fellow-labourers' integrity.

(2Co 1:15-24) Gives reasons for his not coming to them.

MHCC: 2 Corinthians 2 (Chapter Introduction)

(2Co 2:1-4) Reasons for the apostle not coming to Corinth.

(2Co 2:5-11) Directions about restoring the repentant offender.

(2Co 2:12-17) An account of his labours and success in spreading the gospel of Christ.

Matthew Henry: 2 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians

In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

Matthew Henry: 2 Corinthians 1 (Chapter Introduction)

After the introduction (2Co 1:1, 2Co 1:2) the apostle begins with the narrative of his troubles and God's goodness, which he had met with in Asia, by way of thanksgiving to God (2Co 1:3-6), and for the edification of the Corinthians (2Co 1:7-11). Then he attests his and his fellow-labourers' integrity (2Co 1:12-14), and afterwards vindicates himself from the imputation of levity and inconstancy (2Co 1:15-24).

Matthew Henry: 2 Corinthians 2 (Chapter Introduction)

In this chapter the apostle proceeds in the account of the reasons why he did not come to Corinth (2Co 2:1-4). Then he writes concerning the incestuous person who lay under censure; and gives direction for restoring him, together with the reasons for their so doing (2Co 2:5-11), and afterwards informs them of his labours and success in preaching the gospel in several places (2Co 2:12-17).

Barclay: 2 Corinthians (Book Introduction)

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Corinthians 1 (Chapter Introduction)

Comforted To Comfort (2Co_1:1-7)

Driven Back On God (2Co_1:8-11)

Our Only Boast (2Co_1:12-14)

God's Yes In Jesus Christ (2Co_1:15-22)

When A Saint Rebukes (2Co_1:23-24; 2Co_2:1-4)

Barclay: 2 Corinthians 2 (Chapter Introduction)

When A Saint Rebukes (2Co_1:23-24; 2Co_2:1-4)

Pleading For A Sinner's Pardon (2Co_2:5-11)

In The Triumph Of Christ (2Co_2:12-17)

Constable: 2 Corinthians (Book Introduction)

Introduction

Historical background

First Corinthians did not dispel the problems in the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

Bibliography

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Balge, Richard D. "Exegesis of 2 Corinthians 9:1-7." Wisconsin Lutheran Quarterly 85:3 (Summer 1988):220-29.

Barclay, William. The Letters to the Corinthians. 2nd ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1962.

Barnett, Paul. The Second Epistle to the Corinthians. The New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

Barrett, C. K. A Commentary on the Second Epistle to the Corinthians. Harper New Testament Commentaries series. New York: Harper & Row, 1973.

Batey, Richard. "Paul's Interaction with the Corinthians." Journal of Biblical Literature 84 (1965):139-46.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Broomall, Wick. "The Second Epistle to the Corinthians." In Wycliffe Bible Commentary, pp. 1261-82. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Brown, Perry C. "What Is the Meaning of Examine Yourselves' in 2 Corinthians 13:5?" Bibliotheca Sacra 154:614 (April-June 1997):175-88.

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_____. Commentary on The Book of Acts. New International Commentary on the New Testament series. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Corinthians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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Gill: 2 Corinthians (Book Introduction)

INTRODUCTION TO 2 CORINTHIANS

This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

Gill: 2 Corinthians 1 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 1

This chapter contains the inscription of the epistle, the salutation of the persons to whom it is written, the preface to it, and the first part of it, in which is the apostle's defence of himself from the charge of fickleness and inconstancy. The inscription is in 2Co 1:1, in which an account is given of the person, the writer of this epistle, by his name Paul, and by his office, an apostle of Jesus Christ, which is ascribed to the will of God as the spring and cause of it; and with himself he joins Timothy, whom he calls a brother: also an account is given of the persons to whom the epistle is inscribed, who are both the church at Corinth, and all the saints throughout the region of Achaia, of which Corinth was the chief city: the salutation, and which is common to all the epistles of the Apostle Paul, is in 2Co 1:2, and the preface begins 2Co 1:3, with a thanksgiving to God, who is described by the relation he stands in to Christ, as his Father, by the manifold mercies and blessings he is the author and donor of, and by the consolation he administers; an instance of which is given, 2Co 1:4, in the apostle and his companions, who had been comforted by him; the end of which was, that they might be instruments of comforting others in like troubles with the same consolations; the great goodness of God in which is illustrated by proportioning their consolation by Christ to their sufferings for him, 2Co 1:5, and the end both of their afflictions and their comforts is repeated and explained; and by a dilemma it is shown, that both were for the good of the saints at Corinth, 2Co 1:6, and a strong assurance is given, that as they shared in sufferings for Christ, they would partake of consolation by him as they had done, 2Co 1:7. Next the apostle, in proof of what he had said, gives an instance of the trouble he had been in, and of the comfort and deliverance he had received, which he would not have the Corinthians ignorant of: he mentions the place where it was, in Asia, and gives an account of the nature of the affliction, how great it was; it was out of measure, above the strength of man, and induced despair of life, 2Co 1:8, so that the apostle, and those that were with him in it, expected nothing but death, and were under the sentence of it in their own apprehensions; the end of God in suffering which, was to take them off of all self-confidence, and to engage their trust in God, to which the consideration of his power in raising the dead is a strong argument, 2Co 1:9. And indeed this deliverance, which God wrought, for the apostle, and his friends, was a deliverance as it were from death, and a very great one; and which had this effect upon them, the designed and desired end, trust and confidence in God for future deliverance, having had an experience of past and present, 2Co 1:10, which deliverance the apostle acknowledges, was owing to the prayers of the Corinthians, as a means or helping cause of it; and which favour was bestowed thereby for this end, that as it came by the means of many, thanks might be returned by many for it, 2Co 1:11. And the reason why the apostle, and his fellow ministers, had such an interest in the prayers of the Corinthians, was their agreeable conversation in the world, and particularly at Corinth, which their consciences bore witness to, and they could reflect upon with pleasure; it being through the grace of God with great simplicity and sincerity, and not with carnal craft and subtlety: or this is mentioned by the apostle to remove the charge of levity, and to vindicate himself and others from it, 2Co 1:12, which he next enters upon, premising that the constant course of their lives was such as before described, and which there was no reason to doubt would always continue such; for the truth of which he appeals to what they had seen, and owned to be in them, 2Co 1:13, and that it was acknowledged, at least in part, that the apostles were their rejoicing, or of whom they boasted as to their conduct and conversation, even as they were persuaded they would be matter of rejoicing in the day of Christ to them, 2Co 1:14. And then the apostle acknowledges his intention and promise of coming to them, which was in confidence of their value for him, and of their being real Christians and persevering ones; and for this end, that he might establish them in the grace which they had received, 2Co 1:15, and also, after he had passed by them into Macedonia, and was returned from thence to them again, that he might be helped on by them in his journey to Jerusalem, with the collection for the poor saints there, 2Co 1:16. But then he denies that he used levity, or carnal policy and purposes, or was guilty of any contradiction; all which expresses by certain interrogations, 2Co 1:17, which confirms by the ministration of the Gospel among them, which was all of apiece, without contradiction for the truth of which he calls God to witness; and so argues from the uniformity of his ministry, to the constancy of his word of promise, 2Co 1:18. Which argument he amplifies and enlarges on, by observing the subject matter of the Gospel ministry, which is Jesus Christ the Son of God; and which, though preached by different ministers, himself, Silvanus, and Timothy, yet was the same, had no contrariety in it, as preached by the one, and by the other, 2Co 1:19, and therefore there was no reason to conclude that he was fickle and inconstant in his promise to them, when he was so invariable in his ministry among them: besides, as all the promises of God are sure and certain, being made by the God of truth, and being in Christ, and the performance of them being for the glory of God by the saints; so the promises of every good man, in imitation of God and Christ, are firmly and constantly observed, as much as can be by frail and finite creatures, 2Co 1:20; and that the apostle, and his fellow ministers, were not so fickle and changeable as they were represented, neither in their principles, nor in their practices, the apostle takes notice of some blessings of grace, which they enjoyed in common with other saints, and with the Corinthians; such as stability in Christ, the unction of divine grace, the seal and earnest of the Spirit in their hearts; all which they had from God, and which kept them close to God, and preserved them in his grace, and from a fickle variable temper of mind, and from changeableness either in doctrine or conduct, 2Co 1:21. And then the apostle proceeds to give the true reason why he had not as yet come to Corinth, according to his promise, which was on their account, and not his own, that they might not come under that severe discipline and correction, which their faults required; and for the truth of this he calls God to witness, 2Co 1:23. But lest it should be objected that this was assuming a dominion over them, a lording it over God's heritage, he observes, that he and his fellow ministers did not pretend to have dominion over their faith, only to be helpers of their joy, 2Co 1:24.

Gill: 2 Corinthians 2 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 2

The apostle, in this chapter, goes on to give reasons of his not coming, as yet, to Corinth; and removes the charge of severity, which some might think him guilty of, in what he had written in his former epistle concerning the incestuous person, who having repented of his sin, he would now have comforted, and the censure laid on him by the church taken off; after which he gives an account of the success of the Gospel in several parts, of its power and purity, and of the faithful dispensation of it by himself and others: in 2Co 2:1, he assigns this as a reason why he had determined with himself not to come to Corinth as yet, and why he deferred his coming, that when he came he might not be sorrowful himself, nor make others sorrowful, which necessarily involve each other; for if he made others sorrowful by his sharp rebukes, which as things had been he could not but in faithfulness give, he must be in sorrow himself, since there would be none to make him cheerful, but such whom he made sorrowful, 2Co 2:2, wherefore to meet together under such circumstances must be uncomfortable; and hence he chose to put off his coming until things took another turn; and this was the reason of his writing with so much seeming severity concerning the incestuous person, in the former epistle, to bring him and them to repentance, and so prevent that sorrow which he otherwise must have had, had he in person come to them whilst they were unconcerned about that affair; and that he might have that joy, which he was confident of everyone was desirous he should have, 2Co 2:3, and he was so far from being of a cruel and uncompassionate disposition, that it was with an aching heart, and with flowing eyes, that he wrote that letter to them; nor was it written with that view merely to grieve them, but to let them know the tender and affectionate concern he had for their welfare, 2Co 2:4. Besides, this affair of the incestuous person was not only matter of grief to the apostle, but to them all; or he was not the only person he was grieved with, but with them all, and therefore it was necessary to use greater severity and roughness, 2Co 2:5. However, inasmuch as the end he had in view was answered, the humbling of the delinquent, and bringing him to repentance, nothing more was to be done, the punishment of excommunication was sufficient, 2Co 2:6, and that ought now to be removed, and the man forgiven, and comforted, lest he should be overwhelmed with sorrow, and be reduced to despair, 2Co 2:7. Wherefore the apostle entreats them to give some fresh assurances of their love to the repenting brother, and signify it by their hearty reception of him into communion again, 2Co 2:8, in doing which they would give proof of their obedience to him the apostle, which was an end he had in writing to them before, concerning the excommunication of the same person, 2Co 2:9, and which he urges them to from his own example, who was ready to join with them in forgiving him, out of love to them, and in the name of Christ, 2Co 2:10, and the rather it became them to do so, lest Satan should get an advantage of them, and establish a bad principle and practice among them, that such as fall into sin, though they repent, should not be restored to the communion of the church, of whose devices in different forms and shapes, to do mischief to the churches of Christ, and particular believers, the apostle and others were not ignorant, 2Co 2:11. Moreover, what had took up his time, and had prevented him from coming to Corinth as yet, was his being called to, and employed in the preaching of the Gospel elsewhere, particularly at Troas, where he was the rather inclined to stay, and there was a necessity of it, because there was a door opened for it, 2Co 2:12, and yet not finding Titus, there, as he expected, he was uneasy, and departed thence into Macedonia, in quest of him, 2Co 2:13, where, as in other places, he preached the Gospel with success, which he ascribes to God, and gives him thanks for it, 2Co 2:14, which success he illustrates by dividing the persons to whom he preached the Gospel, into two classes, they that are saved, and they that perish, 2Co 2:15, on whom it had different effects, diffusing death, and adding death to death in the one, and communicating life, and adding life to life in the other: and lest he should be thought to arrogate too much to himself, and other ministers of the word, of whom he speaks, he acknowledges his and their insufficiency to preach the Gospel, and make it effectual; and that all fitness for it, and all the virtue and efficacy of it, were from the Lord, 2Co 2:16, and then gives the reason why he, and the rest of the faithful ministers of the Gospel, were a sweet savour to Christ, as he had asserted, because they did not, as others, corrupt this box of ointment, but faithfully and sincerely poured it out, without mixing and adulterating it; and this they did as being in the view of the omniscient God, to whom they could appeal for their integrity and honesty, 2Co 2:17.

College: 2 Corinthians (Book Introduction)

INTRODUCTION

Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Aalen, S. "Glory." NIDNTT , 2:44-52.

Alexander, L.C.A. "Chronology of Paul." Dictionary of Paul and His Letters , pp. 115-123. Edited by Gerald Hawthorne, Ralph Martin, and Daniel Reid. Downers Grove, IL: InterVarsity, 1993.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

College: 2 Corinthians (Outline)

OUTLINE

I. OPENING - 1:1-2

II. THANKSGIVING - 1:3-11

A. GOD COMFORTS - 1:3-7

B. GOD DELIVERS - 1:8-11

III. DEFENSE OF INTEGRITY - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV