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.93Nevertheless 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.94This 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
