2 Corinthians 2: Summary and Commentary

Verse 1

2:1 Paul’s previous visit had been very painful and had caused him great distress. This visit is not recorded in Acts; it apparently took place during Paul’s three-year ministry in Ephesus (see Acts 19:8-22). During that visit, Paul severely rebuked the church (2 Cor 1:23) and was insulted by an unnamed man (2:5-11).

Verse 3

2:3-4 After his painful visit (2:1), Paul then wrote a letter with great anguish . . . and many tears that was intended for the Corinthians’ good. That letter (see also 7:8-10) has evidently been lost. But it was effective in bringing about the needed repentance and change.

Verse 5

2:5-11 These verses are the outcome of Paul’s earlier visit and the insult he received. Following Paul’s severe but tearful letter, the church condemned the behavior of the man who caused all the trouble and disciplined him (2:6). He repented, so now it was time to forgive and comfort him, as Paul had already done.

Verse 11

2:11 If we exercise forgiveness, as Paul did, Satan will not outsmart us by making us either too lax over sin or too rigorous in punishing offenders. • familiar with his evil schemes: Cp. 11:3, 14; Eph 6:11.

Verse 12

2:12-13 After the riot at Ephesus (Acts 19:1–20:1), Paul went to the seaport of Troas (Acts 20:5). He was impatient to get news from Titus about the result of the severe but tearful letter (2 Cor 2:4), and he crossed over to Macedonia in northern Greece to find him.

Verse 14

2:14–7:4 At this point, the story about finding Titus breaks off and will not be resumed until 7:5. Paul digresses to discuss his ministry as an apostle proclaiming the Good News.

2:14 Like captives in a Roman general’s celebration march, Paul was in Christ’s triumphal procession (cp. 1 Cor 4:9; Eph 4:7-11), carrying the marks of willing servitude (see Rom 1:1; Gal 6:17).

Verse 15

2:15-16 Incense was scattered along the parade route of a victorious Roman general, and it was received in one of two ways. For the captives, who were on their way to the arena and death, it was a dreadful smell of death and doom. For the victors, it was a life-giving perfume. So it is with the lives of those who proclaim the Good News, which either leads to eternal life or seals the fate of the person who rejects it (cp. 1 Cor 1:18).

Verse 17

2:17 Paul contrasts his service with that of his opponents. • They preach for personal profit and adulterate the truth, like merchants in Paul’s day who offered shoddy goods, or innkeepers who watered down the wine. By contrast, Paul preached with sincerity and with Christ’s authority (cp. 1:12; 4:2). Paul’s denial of mercenary motives reemerges in 11:1–12:21.

Verse 1

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, Co2 2:1, Co2 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, Co2 2:3, Co2 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.

Verse 5

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, Co1 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, Co2 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, Co2 2:7, Co2 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, Co2 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, Co2 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, Co2 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 (Co2 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.

Verse 12

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 (Co2 2:13), as he expected, from whom he hoped to have understood more perfectly how it fared with them. And we find afterwards (Co2 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, Co2 2:12, Co2 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, Co2 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, Co2 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, Co2 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? Co2 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 (Co2 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, Co2 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.

Verse 2

For—proof that he shrinks from causing them sorrow ("heaviness").

if I—The "I" is emphatic. Some detractor may say that this (Co2 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, Co2 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.

Verse 3

I wrote this same unto you—namely, that I would not come to you then (Co2 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 Co1 16:7; compare Co1 4:19, Co1 4:21; Co1 5:2-7, Co1 5:13).

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

having confidence . . . that my joy is the joy of you all—trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, Co1 13:7), will make his joy (Co2 2:2) their joy.

Verse 4

So far from my change of purpose being due to "lightness" (Co2 1:17), I wrote my letter to you (Co2 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."

not that ye should be grieved—Translate, "be made sorry," to accord with the translation, Co2 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 (Co2 2:2-3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [BENGEL].

that ye might know the love—of which it is a proof to rebuke sins openly and in season [ESTIUS], (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.

which I have more abundantly unto you—who have been particularly committed to me by God (Act 18:10; Co1 4:15; Co1 9:2).

Verse 5

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

not . . . me, but in part—He has grieved me only in part (compare Co2 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.

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

Verse 6

Sufficient—without increasing it, which would only drive him to despair (Co2 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.

to such a man—a milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Act 22:22; Co1 5:5).

this punishment—His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on Co1 5:4-5).

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

Verse 7

with overmuch sorrow—Greek, "with HIS overmuch sorrow."

Verse 8

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

Verse 9

For—Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (Co2 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, HorÃ&brvbr PaulinÃ&brvbr]. The interchange of feeling is marked (Co2 2:4), "I wrote . . . that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

Verse 10

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

for if I forgave anything, to whom I forgave it—The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."

for your sakes forgave I it—He uses the past tense, as of a thing already determined on; as in Co1 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.

in the person of Christ—representing Christ, and acting by His authority: answering to Co1 5:4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ."

Verse 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 Co2 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" (Co1 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

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

Verse 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 (Co2 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 (Co2 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [BIRKS].

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

and—that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.

door . . . opened . . . of the Lord—Greek, "in the Lord," that is, in His work, and by His gracious Providence.

Verse 13

no rest in my spirit—rather, "no rest for my spirit" (Gen 8:9). As here his "spirit" had no rest; so in Co2 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.

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

Verse 14

Now—Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as ALFORD explains) to the former; for "always," and "in every place," show that the latter also is intended.

causeth us to triumph—The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [TRENCH]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [ALFORD]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (Co2 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So BENGEL: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."

savour—retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Luk 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare Co1 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (Co2 2:17; Co2 4:2).

Verse 15

The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (Co2 2:14), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (Sol 1:3; compare Joh 1:14, Joh 1:16; Eph 5:2; Jo1 2:27).

in them that are saved—rather, "that are being saved . . . that are perishing" (see on Co1 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (Co2 4:3-4, Co2 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.

and in them—in the case of them. "Those being saved" (2Co. 3:1-4:2): "Those that are perishing" (Co2 4:3-5).

Verse 16

savour of death unto death . . . of life unto life—an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mat 21:44; Luk 2:34; Joh 9:39).

who is sufficient for these things?—namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (Co2 3:5-6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

Verse 17

not as many— (Co2 11:18; Phi 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially Co2 11:13; Th1 2:3).

which corrupt—Greek, "adulterating, as hucksters do wine for gain" (Co2 4:2; Isa 1:22; Pe2 2:3, "Make merchandise of you").

as of sincerity . . . as of God—as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.

in Christ's—as united to Him in living membership, and doing His work (compare Co2 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Act 20:27).

Next: 2 Corinthians Chapter 3