2 Corinthians 2

II. Ver. 1—17. The reasons that Paul had not come to Corinth—the case of the person excommunicated—the triumph of Paul’s ministry.—If we understand the opening of this chapter, it is to this effect: That he delayed coming to the Corinthians, lest, from what he had heard of them, he should be compelled to treat them with severity, and thereby grieve them; at the same time nothing would give him more joy than to see the penitence of the offenders; and he had no doubt but the whole church would rejoice with him. He then adverts to the case of the person whom, according to his direction in the first Epistle, ((2 Corinthians 5),) they had excommunicated from the church for the complicated crimes of incest and adultery; but who now seemed so deeply to have bewailed his situation, that the same apostle, who before urged his exclusion from the church, now exhorts them to forgive and comfort him, lest Satan should gain advantage over them, by driving him to despair; and, at the same time, lest the false teachers should also take advantage, by representing (as many have since done) the doctrines of St.

Paul as having that fatal tendency. The chapter closes with a hymn of thanksgiving, and an allusion to a Roman triumph. According to Macknight, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gospel, and followed by all the idolatrous nations as his captives. (Compare (Revelation 6:2); xix. 11, &c.) Among these the preachers of the gospel diffused the smell [savour] of the knowledge of Christ, [in a manner as fragrant flowers and perfumes were liberally scattered in a Roman triumph.] This knowledge, to smell, [or savour,] ending in life to them; but to unbelievers, it was as little fragrant or grateful as the odours of the procession to those condemned to die (as were many of the captives, in the close of the procession: it was a savour [or piers] of death, to unbelievers,] ending in death, if they continue in unbelief.”

Thus, in the success of the gospel, we have triumphs of grace in those who are thereby converted; and triumphs of justice, in those who obstinately reject it, to their own condemnation and ruin. In both cases, however, the faithful servants of Christ are accepted and approved; because their labours, however weak without divine support, are sincere and upright, as in the sight of God. Ministers, it has been justly remarked, should diffuse the savour of Christ in their example and their conversation, as well as in their public ministry. ** When one that holds communion with the skies, Has fill’d his urn where these pure waters rise, And once more mingles with us meaner things, Tis e’en as if an angel shook his wings; Immortal fragrance fills the circuit wide, That tells us whence his treasures are supplied.”

— Cowper. But to God himself faithful ministers “ are a sweet savour of Christ [both] in them that are saved, and in them that perish.”’—‘‘ We serve a good Master, (says an eloquent and able preacher.) Duty only is ours; and even with regard to this, he allows us to depend upon him for ability to discharge it; and in estimating our services, he admits into the account, not only all that we do, but all that we intend and wish to do, but in which we are hindered; and says, ‘It is well that it was in thine heart.” Chap. II. Ver. 1—21. Paul continues to vindicate his authority, and states the principal topic of this Epistle.—Fourteen years after his conversion, and eleven years from the former visit, Paul, directed by a divine intimation, went up again to Jerusalem, with Barnabas and Titus, and there privately communicated to the apostles and elders the doctrine which he taught relative to the Mosaic ritual, and the doctrines which he taught relative to its abrogation by the gospel; and the liberation of Jews as well as Gentiles from its farther obligation.

This was not done with a view to consult them on the truth of these principles, in which he had been instructed by Christ himself, but rather to inform them on what authority they were founded, before he delivered them to a promiscuous con- In this instance it does not appear that our apostle met with any opposition from his brethren; for being under the same inspiration, they were all, of course, agreed in judgment. Doddridge and Macknight consider this as the visit to Jerusalem mentioned in (Acts 15:2), &c., when Paul, being directed by a divine influence to go up to Jerusalem, was accompanied by Barnabas and certain others, who were deputed by the church at Antioch to lay the case before the council of the apostles, when Peter himself became an advocate for the Gentiles, who it was agreed should be exempted from the Mosaic yoke: and yet when Peter came to Antioch soon after, while Paul and Barnabas were there, ((Acts 15:35),) his natural timidity returned, and he temporized in a manner that provoked Paul to reprove him publicly, which surely he dared not have done if he had been the “Prince of the Apostles,” as the church of Rome pretends. The case was simply this: When Peter came, knowing the sentiments of Paul and of the church of Antioch, he made no scruple to eat with the Gentiles, as they did; but when certain friends of James came from Jerusalem, who disapproved the liberal character and conduct of Paul and his brethren at (Acts 9:21), he withdrew, and refused to eat with the Gentiles any longer. The French infidel wit, Voltaire, who turned every thing serious into farce, represents this as a dispute between Paul and Peter about eating meats prohibited to the Jews, (as pork and black-puddings, &c.

Phil. Dict. in Peter.) But this is evident misrepresentation; neither did Paul censure Peter for eating any particular article, or with any particular persons; but for his inconsistency in eating with Gentiles at one time and refusing at another, merely because some brethren had come from Antioch who were of a different opinion; whereas he, as one of the chief pillars of the Christian church, ought to have maintained a more firm and consistent conduct. What he did was evidently not from difference of opinion, but from want of firmness; and his dissembling was the more dangerous to the peace and unity of the church, because that, when he deserted, “the other Jews dissembled with him, and even Barnabas was drawn aside”

by his example. The reply which he puts into the mouth of Peter has two faults—1. It is utterly false; and, 2. Nothing to the purpose. Indeed, it does not appear that Peter made any reply, and the words which Voltaire ascribes to him, are only something similar to what he uttered more than seven years before, on a very different occasion. ((Acts 11:5-6).) See Dr. Finlay’s Ans. to Volt. § 23. We now come to consider the great doctrine of this Epistle, as well as of that to the Romans, namely, justification by Faith alone—by which is not meant a dead faith, as with no good works; but that those works have no part in our justification before God. Upon this subject we shall add a short extract from the third Homily: (Part 2:)— “Nor when they say [i.

e. the Greek and Latin Fathers before referred to in this Homily] that we should be justified Freely, do they mean that we might afterwards be idle, and that nothing should be required on our part afterwards….. But this saying, that we be justified by faith only, freely, and without works, is spoken for to take away clearly all merit of our works, as being unable to deserve our justification at God’s hands, and thereby most plainly to express the weakness of man, and the goodness of God;…. the imperfection of our own works, and the most abundant grace of our Saviour Christ; and therefore wholly to ascribe the merit and deserving of our see ie di unto Christ only, and to his most precious blood- In the close of this chapter, the apostle explains how it is that believers in Christ still obey the law, though they look to no justification from it.

‘If while we seek to be justified by Christ, we are found sinners”—i. e. persevering in a course of sin, Is Christ, therefore to blame? ‘Is Christ therefore the minister of sin? God forbid!’ So far, however, am I from living in sin, that though “I through the law am dead to the law,” that is, as to all hopes of salvation from it—yet is this Ver. 2. By revelation—i. e. by divine intimation but privately.—Mean only ‘that I might live unto God,” and be his devoted servant. But “I am crucified with Christ,’ and die unto sin, even as he died for sin: yet ‘‘nevertheless I live,” namely, by faith in him; ‘‘yet (it is) not I” that live independent of Christ; ‘‘ but Christ liveth in me,” my life, my hope, and my salvation: and “the life which I now live, I live by the faith of the Son of God, who loved me, and gave himself for me.

I do not therefore frustrate the grace of God,” or depreciate its value: “‘for [on the contrary] if righteousness (come) by the law”—if we could be justified by our own works, “ then (indeed) were Christ dead in vain.” 2:

Notes on the verses

Chap. II. Ver. 1. In heaviness.—Doddridge, ‘in grief.” Ver. 2. Who…. but the same that is made sorry by me?—Doddridge, “grieved by me.” Ver. 3. The joy of you all—i. e. you all rejoice with me. Ver. 5. Not grieved me, but in part—i. e. “not grieved me (only) but in part,” or in a degree, all of you. Ver. 6. This punishment.—Doddridge, ‘rebuke.”——Inflicted by many—Namely, according to Doddridge, ‘by the whole church.” Ver. 10. For your sakes—i. e. to restore peace and union to your body.——Of Christ—i. e. as clothed with his authority. Ver. 11. Lest Satan should get an advantage of us.—Macknight, ‘‘That we may not be over-reached by Satan.” Ver. 13. I had no rest…. because I found not Titus—Whom he had sent to Corinth to make inquiries, and who had not returned.

Ver. 14. Causeth us to triumph.—{Who carrieth us along in pomp} an allusion to the custom of victorious generals, who, in their triumphal processions, carried some of their relatives with them in their chariot.—The savour of his knowledge.—In triumphs, the streets through which the victor passed, were strewed with flowers; the temples were opened, and every altar smoked with offerings and incense, so that the whole city was filled with the perfume. Behind the triumphal car followed the kings, princes, and other captives of note, loaded with chains; some of whom were put to death at the close of the procession, and others had their lives granted them. To the former the smell of the flowers and incense would be “a savour of death unto death,” and to the latter, “‘a savour of life unto life.")—Bagster, | Ver.

17. Which corrupt.—Doddridge, “adulterate.” He thinks it refers to those who deal in wines and other liquors, and often lower them with water. See (Isaiah 1:22). Chap. III. Ver. 1. Do we—Macknight, ‘‘Must we’—begin again to commend ourselves?—i. e. to produce afresh the evidence of our apostleship, See 1st Epist. Chap. ix. Ver. 2. Ye are our epistle written in our hearts. By supposing that in this passage the apostle calls the Corinthians, not Christ’s letter of recommendation in favour of him, but copy of that letter, and that the letter itself was written on the apostle’s heart, but the copy of it on the hearts of the Corinthians, all the jarring of metaphors, in this highly figurative passage, will be removed.

Christ’s letter of recommendation in favour of the apostle was his miraculous conversion, spiritual gifts,” &c.—Macknight. Ver. 3. Forasmuch as.—These supplementary words, so far, are omitted by Doddridge, who reads, ‘Ye are manifest as,” &c. Ver. 4. To God-ward—i. e. towards God. Ver. 5. To think any thing as of ourselves.—Doddridge, “to reckon upon any thing as from ourselves.” Ver. 6. Of the new testament—Or “covenant.”—See Introduction to the New Testament, § 1. Ver. 7. The ministration of death.—See (Romans 7:10). Ver. 8. How shall not, &c.—Doddridge, “How much more shall the ministration of the spirit be glorious!” Ver. 11. Done away.—Doddridge, ‘‘abolished;” namely, the Mosaic law of types, &c.; Ver.

13, Moses, which put a veil over his face.—See (Exodus 34:38).—That which is abolished—Namely, the Mosaic law. Ver. 14. Their minds were blinded.—See (Romans 11:8). Ver. 15. But even unto this day.—This blindness unhappily extends even to our day. Ver. 16. When it—Namely, the heart of the Jewish nation. —Macknight. Ver. 17. Now the Lord is that Spirit.—‘The Lord Christ is that Spirit, (ver. 6.) He is the blessed Author and Institutor of that spiritual economy we are now under.” Ver. 18. As in a glass—i. e. in a mirror. See (1 Corinthians 13:12), and note. Chap. II. Ver. 1, Fourteen years after.—Referring to the same era as in ver. 18, namely, his conversion. So Doddridge and Macknight. Supposing his conversion to have been in A.

D. 36, this would bring us to the year 50. {This journey appears evidently to refer to that which the Apostle took to Jerusalem about the question of circumcision, mentioned in (Acts 15:2), &c. These years, says Whitby, must be reckoned from the time of his conversion mentioned here, ((2 Corinthians 1:18),) which took place A. D. 35, (or 33,) his journey to Peter was A. D. 38, (or 36,) and then between that and the council of Jerusalem, assembled A. D. 49, (or 52,) will be 14 intervening years.]—Bagster. ing, perhaps, not individually: but apart from the other brethren.—Lest I should run—That is, labour—in vain.—He means, lest he should not maintain the harmony or unanimity which he desired. Ver. 4. Unawares brought in.—Macknight, “secretly introduced.”

Ver. 6. Seemed (Gr. were esteemed) to be somewhat.—Doddridge, “appeared to be considerable,” or “of reputation;” the same word as in ver. 7. —God accepteth no man’s person.—See (Romans 2:11)— Added nothing unto me—i. e. said nothing in reply. Ver. 7. Contrariwise.—Doddridge, “on the contrary.”——The circumcision—i. e. the Jews. Ver. 11. I withstood, &c.—Macknight, ‘I opposed him personally.”’ It would seem that Paul did not regard Peter as infallible. Ver. 18. [If I build again, the things which I destroyed—i. e. If I should encourage sin, which is a violation of the law, for the destruction and suppression of which I labour, then, indeed, should “I build again,” &c. Ver. 19. I through the law, &c.—That is, ‘the more I consider its nature and tenor, the more I am convinced of the impossibility of justification by it.”

See Doddridge. Chap. II, Ver. 1. O foolish Galatians.—Doddridge, ‘thoughtless.’—— Who hath bewitched you?—Doddridge “enchanted you?” Macknight, ‘deceived you?’ The latter remarks, that it alludes to the deceptions of jugglers, who impose upon the weak and credulous, by dazzling their sight with the rapidity of their motions. Ver. 3. Are ye now made perfect.—Macknight, “Ye now make yourselves perfect.”—(The Gr. verb is in the middle voice.) Ver. 4. So many. Thee seems to refer to the reproach and persecution they had suffered for Christ. Ver. 11. The just shall live by faith.—Compare (Habakkuk 2:4). with (Hebrews 10:38). Ver. 15. A man’s covenant.—We have remarked repeatedly, that the same word in Greek signifies both covenant and testament; but we think the former term agrees best here.

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