Introductory remarks:
Paul continues to comfort the Corinthian church in this chapter. "He explains that he wanted to see how they handled the matter he wrote about before he would not have to make them sad again. He says the punishment they delivered was enough and they should now forgive the one who caused the trouble. Paul was upset over not finding Titus in Troas, so he went to Macedonia. He praises God that he can see the effect His word has everywhere he goes, both on the believers and unbelievers. Though nobody is adequate to do this work, he does it sincerely and honestly, unlike some others" (A Survey of 2 Corinthians - By Brenda). This chapter may be outlined as follows: Paul's explanation continues vv. 1-4: Forgiveness for the offender vv. 5-11: Paul's anxiety and relief vv. 12-17.
Paul's Explanation Continues
Verse 1, "But I determined this myself, that I would not come again to you in heaviness."
LGT "For I judged for myself this, to not come again to you in grief."
Paul says that if he had visited them before this, it would have been very sorrowful for the church. Paul says here that he wanted to give them ample time for repentance.
Verse 2, "For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?"
LGT "For if I grieve you, who also is the one who gladdens me, except the one who is grieved by me."
If I came to you before in grief, it would have spoiled my coming to you in joy. "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). Paul was always concerned with the spiritual welfare of all the believers, and their joy made him exceedingly joyful.
Verse 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 confidence in you all, that my joy is the joy of you all."
LGT "And I wrote this very thing, lest having come I might have grief from [those] of whom it is necessary for me to rejoice, trusting in you all, that my joy is of all of you."
And I wrote this very thing: Paul probably wrote a lost letter to the Corinthians when he decided not to come to them, as Robertson says, but this cannot refer to his first Epistle to them. Lest having come I might have grief: Paul says that if he came at that time he would be obliged to exercise his apostolic authority in disciplining the church, which would cause grief throughout the entire body. From those of whom it is necessary for me to rejoice: Paul wanted rejoicing upon his arrival, therefore he is persuading them to apply Christian discipline where it is needed in the church that they might do away with the evil practices themselves. Trusting in you all: Paul had confidence in the church that they would do the right things that would bring joy to Paul, and that they would also find joy in the same. That my joy is of all of you: "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 any thing 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).
Verse 4, "For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you."
LGT "For out of much tribulation and distress of heart I wrote to you through many tears, not that ye might be grieved, but that ye might know the love which I have more abundantly towards you."
Paul says that he is writing to them because of his great love for them, and not that he was angry with them. Paul understood the battles that they were fighting from without and within the assembly.
Forgiveness for the Offender
Verse 5, "But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all."
LGT "But if anyone has grieved, he has not grieved me, but in part, in order that I might not overcharge you all."
But if anyone has grieved: Paul is most likely referring to the incestuous person (1 Cor, 5:1). He has not grieved me: Paul is not saying that he was not grieved over this man's sin, but in part: he was not the one who was affected, but the whole assembly suffered. In order that I might not overcharge you all: the word "overcharge" means "to lay too heavy a burden" on them. Paul is saying that he is not the principle one who is grieved, but that the whole assembly is suffering.
Verse 6, "Sufficient to such a man is the punishment, which was inflicted of many."
LGT "Sufficient to such a man [is] this rebuke, which [is] by the majority."
The assembly did the right thing in excommunicating this offender from their fellowship.
Verse 7, "So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with much sorrow."
LGT "So that on the contrary, rather ye should forgive and encourage, lest with his more abundant grief such a one should be swallowed up."
If this offender seeks forgiveness through his confession, they were to forgive him and encourage him. Forgiveness is not a natural thing with man, but it is the God-way; God forgave us, and we should forgive those who seek forgiveness; but he does not leave it there, he goes on to say, and encourage. This is the reason we meet together as a church body, that we edify one another; and this means to encourage with the thought of building one another up in the Lord, which leads to our spiritual maturity.
Verse 8, "Wherefore I beseech you that ye would confirm your love toward him."
LGT "Wherefore I exhort you to confirm love towards him."
Paul here exhorts the church to treat the offender, if he has confessed his sin, with brotherly love. The offender must receive from the church full recognition that he has been forgiven.
Verse 9, "For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things."
LGT "For on this purpose did I also write, that I might know the proof of you, if ye are obedient to every thing."
For on this purpose did I also write: Paul says that one of the purposes he is writing to them is that they now forgive the one whom they excommunicated, because he has now confessed and sought their forgiveness. That I might know the proof of you: the Greek word for "proof" is dokima, which means in this context "the state or disposition of that which has been tried and approved, approved character or temper" (Analytical Greek Lexicon). If ye are obedient to everything: "And now, since every thing 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).
Verse 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 person of Christ:"
LGT "But to whom any thing ye forgive, also I: for I also have forgiven, if any thing I have forgiven [is] for sake of you in the presence of Christ."
But to whom any thing ye forgive, also I: if they follow Paul's doctrine of forgiveness, that is, if this man confesses and seeks forgiveness, they must forgive him, and that Paul gives his full support to their actions. If any thing I have forgiven is for your sake: whether Paul meted out discipline or forgiveness, it was for the churches sake as a whole body. Of you in the presence of Christ: knowing that Christ is always looking on.
Verse 11, "Lest Satan should get an advantage of us: for we are not ignorant of his devices."
LGT "In order that no advantage may be gained over us by Satan: for we are not ignorant of his thoughts."
In order that no advantage may be gained over us by Satan: Paul is saying that they would be taken advantage of by Satan if they ignored the sin, and acted as if it did not matter, and so letting it fester in the church, and also if they did not forgive when the sin has been confessed, and the person asks to be forgiven. For we are not ignorant of his thoughts: we are not ignorant of the evil devices used by Satan to make us refuse to follow God's Word. One of the worst of all our sins is our devilish pride, and our self-righteous arrogance, in not forgiving, and also being tolerant of sin, "taking pleasure in those who sin."
Paul's Anxiety and Relief
Verse 12, "Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord."
LGT "Now having come to Troas for the Glad Tidings of the Christ, also a door to me having been opened in [the] Lord."
Now having come to Troas: "The full name of the city was Alexandria Troas. It was founded by Antigonus, one of the successors of Alexander the Great, and originally called by him Antigonus 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 theater, and an aqueduct. The Turks call it 'Old Constantinople.' The harbor is now blocked up" (Vincent). For the Glad Tidings of the Christ: on account of the gospel of grace, in order that he might promote it. Also a door to me having been opened in the Lord: Paul had been led by the Holy Spirit to go into Troas and preach the Glad Tidings of grace to those who were receiving it.
Verse 13, "I found no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia."
LGT "I had not relief in my spirit at my not finding Titus my brother, but having taken leave of them, I went down into Macedonia."
I had not relief in my spirit: a great turmoil was boiling inside Paul. At not finding Titus my brother: Paul had expected to meet up with Titus in Troas, and that he might tell him of the way things were progressing in Corinth. But having taken leave of them, I went down into Macedonia: Paul expected to find Titus in Macedonia, and it shows what great anxiety he must have felt for the condition of things in Corinth, to leave Troas after such a short visit.
Verse 14, "Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place."
LGT "But to God [be] thanks, who always leads in triumph in the Christ, and the odor of the knowledge of Him, makes manifest through us in every place."
But to God be thanks: Paul bursts out here with a sudden thanks to God; he never takes the glory of his ministry for himself, but to the author of this so great salvation. Who also leads in triumph in the Christ: The best rendering of the verb "causeth" is "leads." Paul goes wherever he is led by God. After telling the Corinthians of the many trials he faced, he gives glory to God because he was led by God, and God gained all the spiritual victories. And the odor of the knowledge of Him: the finished work of Christ on the cross for our salvation is an eternal "sweet smelling savor" to God rising up around the throne for all eternity. I love this expression "knowledge of Him," because it gives profound glory to the Word of God. We cannot receive the knowledge of Christ without Bible study. Oh, yes, you may receive knowledge by listening to another Christian expound the Word, but the complete satisfaction of grace is when you dig the treasures of the Word out for yourself. Makes manifest through us in every place: Paul and the other apostles spread the fragrance of grace throughout the entire civilized world. Even though some did not avail themselves of this sweet savor of "Salvation by faith alone in Christ alone," is was still very pleasing to God that he was faithful in his ministry, and then gave God all the praise and glory.
Verse 15, "For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish."
LGT "For of Christ we are a sweet perfume to God in the ones being saved, and in the ones perishing."
For of Christ we are a sweet perfume to God: Christ's finished work on the cross was an acceptable sacrifice unto God, and is represented by the "sweet perfume" of Christ, permeating the teaching of the apostles. "As so often in Paul's writings, the figure shifts; the apostolic teachers themselves being represented as an odor, their personality redolent [scented] of Christ. It is not merely a sweet odor produced by Christ, but Christ Himself is the savor which exhales in their character and work" (Vincent). "For as the apostles are celled the light of the world, (Matt. 5:14), because they enlighten men by holding forth the torch of the gospel, and not as if they shone forth upon them with their own luster; so they have the name of odor, not as if they emitted any fragrance of themselves, but because the doctrine which they bring is odoriferous, so that it can imbue the whole world with its delectable fragrance" (Calvin). In the ones being saved, and in the ones perishing: the doctrine of free grace salvation brings salvation to those who accept it, and death to those who reject it. "Jesus Christ did not come into the world to condemn the world, but that the world through Him might be saved" (John 3:17). God could never force a person to believe Him, so the doctrine of grace is "life unto life; and death unto death."
Verse 16, "To the one we are the savor of death unto death: and to the other the savor of life unto life. And who is sufficient for these things?"
LGT "To the ones, an odor from death unto death, but to the others an odor of life unto life. And for these things, who [is] knowledgeable."
Paul says that he completely understands that the grace of God by Jesus Christ saves the ones who believe; but to the ones who reject the sweet savor of salvation, eternal death, and to him, this is beyond all knowledge. I have had the same response when asked why someone would reject the free gift of eternal life; I can spend hours explaining why I received Christ as my Savior, but I can't give one good sentence why a person would reject His free offer of eternal life. The only thing I can offer is, "they are of their father the devil," and this needs no further explanation.
Verse 17, "For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ."
LGT "For we are not as the many, making gain by corrupting the Word of God, but as of sincerity, but as of God, in the presence of God in Christ we speak."
Paul says that he and the other apostles teach the Word of God out of sincerity to God, in the presence of God as their witness, and they do not corrupt the Word of God for their own personal gain. They teach the Word of God as they abide in Christ, and are indwelt by God's Holy Spirit. There are very few, if any, preachers today who are teaching grace doctrine with no though of their personal gain.
How many preachers today, preach for gain, are too many to count. Many of these hucksters preach the truth in some places, but it is corrupted because they preach with false motives. One such huckster is Rich (the slick) Warren. He has a big following because of the insidious method he uses to make millions, and at the same time become very popular with the stupid class. Calvin describes this class: "The Word of God is corrupted indirectly, when, although retaining its purity, it is turned hither and thither to please men, and is disfigured by unseemly disguises, by way of hunting after favor. Thus there will be found some, in whose doctrine there will be no impiety detected (by the ignorant masses), but as they hunt after the applause of the world by making a display of their acuteness and eloquence, or are ambitious of some place, or gape for filthy lucre, (1 Tim. 3:8), or are desirous by some means or other to rise, they, nevertheless, corrupt the doctrine itself by wrongfully abusing it, or making it subservient to their depraved inclinations. I am, therefore, inclined to retain the word adulterate, as it expresses better what ordinarily happens in the case of all that play with the sacred Word of God, as with a ball, and transform it according to their own convenience." If we study the Word of God on a daily basis, I am sure God will deliver us from the grip of such religiosity.
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