2 Corinthians 2

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1. So I decided not to pay you another sorrowful visit. 2. For if I grieve you, then who is there to cheer me except the one whom I saddened?) a. So I decided not to pay you another sorrowful visit. Paul s earlier comment had been that he would not visit the Corinthians so as to spare them (1:23). Now he elaborates on the reason for not visiting them.

I follow the Greek text, which in translation gives the reading so as the first word. Its self-evident conclusion clarifies some preceding remarks.��4�� The Greek text is more descriptive than a smooth translation reveals: Paul writes that he made up his mind by himself once for all. His decision is his own; being certain of its correctness, he makes it known to the Corinthians. He had been accused of unreliability in respect to keeping his word (1:17). But having commented on his truthfulness, he declares that he had come to a firm decision not to pay the Corinthians another visit that would cause them grief. Furthermore, if we follow the Greek word order, we do well to take the expression another with the adjective sorrowful and not with the noun visit.

The emphasis, then, falls on the grief that such a visit causes and not on the visit itself.) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” The implication is that the visit Paul had paid the Corinthian church had been grievous. He is not interested in a recurrence, It appears that Paul refers not to his initial stay in Corinth, when he founded the church, but to a subsequent visit after he had composed I Corinthians. He had waited for a response from the recipients of this epistle. Their response caused Paul to travel to Corinth. This intermediate visit occurred between his departure from Corinth after a sojourn of eighteen months 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=44.20.3|AUTODETECT|” ) and his three-month stay there before he traveled to Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.20.3|AUTODETECT|” Acts 20:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.16.17-46.16.18|AUTODETECT|” Some scholars assert that the painful visit took place before Paul wrote I Corinthians and that this epistle was his sorrowful letter.��5�� Although much can be said in favor of this view, a major objection is that calling the entire epistle sorrowful is incorrect. If this were true, we would have expected the delegation from Corinth (Stephanas, Fortunatus, and Achaicus) to have supplied dreadful news 7 1 -1 9 0 “tw://bible.?id=46.16.17-46.16.18|AUTODETECT|” I Cor. 16:17 18) 1 1 -1 9 0 0 ). But this is not the case, for the delegation gladdens Paul s heart.) 1 1 2 8 0 “tw://bible.?id=47.7.8|AUTODETECT|” Another obstacle is the wording of ) 7 1 -1 9 0 “tw://bible.?id=47.7.8|AUTODETECT|” II Corinthians 7:8) 1 1 -1 9 0 0 and 12, in which Paul expresses regrets over writing a sorrowful letter. These two verses apply more to the intermediate letter than to I Corinthians.) 1 1 2 8 0 “tw://bible.?id=44.18.1-44.18.11|AUTODETECT|” A third obstacle is Paul s intention to visit Corinth for the third time (12:14; 13:1). Paul notes that he was with the Corinthians a second time when he warned that he would not spare those who had sinned (13:2). The implication, then, is that during the second visit the relationship between Paul and the Corinthians (see 2:1) worsened. It is difficult to place a second visit between the founding of the church 7 1 -1 9 0 “tw://bible.?id=44.18.1-44.18.11|AUTODETECT|” Acts 18:1 11) 1 1 -1 9 0 0 ) and the writing of I Corinthians. We would have expected Paul to refer to that painful visit in his first canonical epistle.��6�� In view of these obstacles, we prefer the view that Paul wrote a severe letter after he sent I Corinthians.) 1 2 2 8 0 0 Paul provides no information concerning the occasion or the nature of his painful visit. He intimates, however, that his promised return visit would also have been painful for the Corinthians. For this reason, he decided to forego travel to Corinth. Indeed, he would spare the church heartache and then experience mutual joy while visiting them.) b. For if I grieve you. then who is there to cheer me except the one whom I saddened? A cursory reading of this interrogative sentence conveys absurdity.

Therefore, some commentators (Bultmann, H�ring, and Martin) have divided this sentence by placing the question mark after the word me instead of saddened. They then make Paul answer his own question by taking the last clause as a declarative statement: Certainly not the one whom I saddened. The Greek expression ei m, however, communicates an exception with the invariable translation except, if not, or but, and is part of the text.��7��) 1 1 2 8 0 “tw://bible.?id=46.4.15|AUTODETECT|” Is the commonly adopted punctuation of this sentence expressing nonsense? Hardly. Paul asserts that he and his associates were trying to make the Corinthians joyful (1:24). Paul expects that if the people see the error of their way and acknowledge his integrity, they will cheer him and rejoice with him, Paul is the spiritual father of the Corinthians 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 0 ) and, like any father, he wants his children to be joyful and content. But it saddens him when he has to grieve his spiritual children for the purpose of correcting them. He wants them to reflect on their grief, to repent, and to yearn for Paul. Then his grief will turn into joy. And when Titus returns eventually from Corinth to Paul, the Corinthians are sorrowful, long for Paul, and express concern for him. We read that the report of Titus made Paul extremely happy (7:6 7).) 1 4 2 8 0 0 Paul had visited the Corinthian congregation and with his words had grieved the members. The conditional clause states a simple fact; the present tense of the verb grieve also indicates an enduring effect of Paul s rebuke. Addressing the congregation, Paul uses the singular who, the one, and whom to include the entire church of Corinth.��8�� He fails to relate what he said to the members and the cause of his grief. The sequence of this passage, however, provides further information.) 3. And I wrote this very message so that by coming I might not receive grief from those who should have made me glad. I had confidence in all of you that my joy would be the joy of all of you.) a.

And I wrote this very message. What is the message to which Paul refers? He has in mind the intermediate letter that he sent to the Corinthians after his painful visit. Perhaps he lifted a thought out of this letter when he told the readers that he would not plan another painful visit to Corinth (v. 1; see also 1:23). Verse 2 must be regarded as a parenthetical remark in which he explains the reason for not visiting them, And verse 3 is a continuation of his reference to the sorrowful letter. Scholars debate whether this letter is no longer extant or is part of the last four chapters of this epistle.

If we consider to be inadequate the arguments that identify chapters 10 13 as the sorrowful letter, the alternative is to regard the sorrowful letter as lost. (For a full discussion on the unity and integrity of II Corinthians, see the Introduction.)) b. So that by coming I might not receive grief from those who should have made me glad. We assume that the letter Paul sent to the Corinthians exhorted them to rectify the situation in their church. He wanted them to be joyful in the Lord and to eliminate any hard feelings that had arisen between them. He looked forward to a forthcoming visit during which he might share in their happiness. Paul had no intention of afflicting his readers and causing them to build up resentment.

His sorrowful letter was meant to show them his love, much as a parent sternly reproves an erring son or daughter but always in the context of parental love. When the child listens and obeys, the relationship is fully restored. Paul was of the opinion that the breach between him and the Corinthians would heal in time. He anticipated that the grief he had experienced might turn into joy when the members of the church in Corinth would indeed change their minds.) 1 1 2 8 0 “tw://bible.?id=20.15.23|AUTODETECT|” c. I had confidence in all of you that my joy would be the joy of all of you. Paul wanted to avert resentment by showing kindness and love, for he knew the proverb, How good is a timely word 7 1 -1 9 0 “tw://bible.?id=20.15.23|AUTODETECT|” Prov. 15:23) 1 1 -1 9 0 “tw://bible.?id=43.15.11|AUTODETECT|” ). He knew that the congregation, apart from the person who had caused him grief, looked to him for spiritual leadership. Thus, Paul stresses his confidence in all the members of the Corinthian church. He asserts that he wants to see them to be cheerful so that he can share in their happiness 7 1 -1 9 0 “tw://bible.?id=43.15.11|AUTODETECT|” John 15:11) 1 1 -1 9 0 0 ). He is confident that their revived joy will result in the sharing and intensifying of his joy for them.) 1 2 2 8 0 0 4. For I wrote you out of great affliction and anguish of heart with many tears, not to make you sad but that you may know the more abundant love I have for you. ) a. For I wrote you out of great affliction and anguish of heart with many tears. Paul did not write his sorrowful letter thoughtlessly or carelessly. On the contrary, he reveals that the situation in Corinth had caused him overwhelming heartache.) 1 1 2 8 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” Do we still have the letter in which Paul shows spiritual distress? Three answers are usually given to this question. One answer is that the letter is part of II Corinthians 10 14. But even though Paul reproves the Corinthians in the last four chapters of this epistle, he demonstrates that the earlier tension has dissipated. A second view is that the sorrowful letter is I Corinthians (see the commentary on v. 2). Granted that Paul had to rebuke the Corinthians for failing to discipline a man who had committed incest 7 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” I Cor. 5:1 5) 1 1 -1 9 0 0 ), we cannot affirm that all of I Corinthians with its detailed instruction on church and social life was composed out of great affliction, profound anguish, and grief that caused him to shed many tears. A third possibility is that if the congregation had not expelled the wicked man from its midst, then Paul would be forced to visit Corinth to rectify the situation. If the members failed to respond to him, then he would have to write an intermediate letter that, for both him and them, would be sorrowful. The third view appears to be preferable.) 1 1 2 8 0 “tw://bible.?id=44.20.31|AUTODETECT|” The spiritual condition in Corinth evidently deteriorated to such an extent that Paul had to compose a severe letter to rebuke the members of the church. As their spiritual father he was greatly distressed. Writing this epistle was extremely difficult for Paul because he knew what would be its effect on the Corinthians. The letter arose out of his anguished heart and was written through a flood of tears, In other passages Paul speaks about anguish he endured because of persecution (e.g., 1:4, 6, 8), but here his distress relates to the situation in Corinth. When Paul delivered his farewell address to the Ephesian elders, be said that he warned everyone day and night with tears 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” Acts 20:31) 1 1 -1 9 0 “tw://bible.?id=50.3.18|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=50.3.18|AUTODETECT|” Phil. 3:18) 1 1 -1 9 0 0 ). Now he warns the Corinthians with a letter that was bathed in tears.) 1 7 2 8 0 0 b. Not to make you sad but that you may know the more abundant love I have for you. Every word in this part of the verse is emphatic. The first word, not, negates the verb, to make sad, so the intermediate letter was meant to have the Corinthians see their error, acknowledge their guilt, turn from their ways, and joyfully accept Paul s corrective message. Paul balances the negative with the positive; that is, the adversative but introduces his love for the Corinthians. And that love is not mere affection or friendship; it is genuine love that the Christians in Corinth were able to experience during his eighteen-month ministry in their midst.

Now Paul informs them that he extends his love for them even more abundantly. The Greek has a comparative structure. The sense is not that Paul loves the Corinthian church more than other congregations. Rather, Paul loves the believers in Corinth even more now than when he served them as their pastor. And they will know this by acknowledging Paul s tender care.) ) Greek Words, Phrases, and Constructions in 1:23 2:4) Verses 23 24) ������� witness. In the accusative, this noun is appositional to the following accusative, �x� ����.) ���������� the participle is in the present tense to indicate continued action; it denotes cause and controls the genitive case Q���.) ���������� the present tense of this verb signifies lasting action.

The first person plural we lord it over refers to Paul and his associates, not to the Corinthians. The verb controls the genitive of ������� (faith).) 1 1 2 8 0 “tw://bible.?id=45.11.20|AUTODETECT|” ��� ����� the genitive is objective: for your joy. The dative case of �� ������ can be construed as means (by faith), place (in the sphere of), or reference (in respect to). The first choice is strengthened by the reference to ) 7 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” Romans 11:20) 1 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” , you stand by faith. The second has the support of ) 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Colossians 1:23) 1 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” , if you continue in your faith. Translators are about evenly divided in regard to these three choices. Of the three, I prefer the first one, for the words and word order are the same in ) 7 1 -1 9 0 “tw://bible.?id=45.11.20|AUTODETECT|” Romans 11:20) 1 1 -1 9 0 0 . This cannot be said for the other choices and passages.) 1 16 2 8 0 0 Verses 1 2) ��� manuscript support for this particle is less than for ��. But ��� provides the reader with an explanation of Paul s decision not to return to Corinth (1:23 24).��9��) ����� ����� �� For I decided for myself this thing, that is, not to come. The reflexive pronoun ����� is a dative of advantage, the demonstrative pronoun ����� is the direct object, and the definite article �� stands in apposition to the preceding pronoun and introduces the articular infinitive �����.) ��v ��� the conjunction should be seen as the introduction of an abrupt question, who then? ��10��) Verses 3 4) ����� ����� �P�� the verb is not an epistolary aorist and alludes to a letter Paul had previously sent to the Corinthians. The combination of the two pronouns means this very [point]. ) �������� the perfect active participle of the verb ����� denotes cause: For I am confident. ) � the preposition that signifies source controls the two nouns affliction and anguish, while ��� expresses attendant circumstance .��11��) ) 5. Forgiving the Sinner) 2:5 11) 5 But if someone has caused you grief, he has not grieved me, but to some extent that I may not be too severe all of you. 6 For this particular person, the punishment inflicted on him by most of you is enough. 7 By contrast, you should rather forgive and comfort him, that such a person might not be overcome by excessive sorrow. 8 Therefore, I exhort you to affirm your love for him. 9 For this purpose I also wrote you, so that I might test you to see if you would be obedient in all things. 10 The one you forgive, I forgive. For what I have forgiven, if indeed I had to forgive something, I did on account of you in the presence of Christ, 11 not to be outwitted by Satan.

For we are not unaware of his designs.) ) To protect the identity of the person concerned and to encourage the offender s readmission into the church, Paul now speaks indirectly about the disciplinary problem with which the Corinthian church had to deal. The incident itself is well known to the recipients of this letter, so Paul has no need to be specific. He uses allusions that are sufficiently clear to the initial readers but lack specificity for all others. From Paul s correspondence we know that the Corinthian church had its share of problems that have troubled the church throughout the centuries. This segment of the epistle, which deals with a disciplinary problem in the Corinthian church, has relevance for the church today. Problems that call for corrective action are sensitive, delicate, and frequently painful.

Those leaders who try to solve them must be filled with wisdom to proceed tactfully. Paul gives an example in the following passage.) 5. But if someone has caused you grief, he has not grieved me, but to some extent that I may not be too severe all of you.) a. Parenthesis. The verse shows emotional tension that causes Paul to hesitate momentarily. The thought Paul tries to express is that a certain man has brought grief not only on Paul but also on all the members of the Corinthian church.

But he realizes that not every person in Corinth was offended and, therefore, he moderates his thoughts. In doing so, he uses a phrase that appears to say, in order that I may not encumber [you too much with words]. I present the translation that I may not he too severe. ��12�� Because of insufficient evidence, translators must decide on the basis of the context how to convey Paul s meaning.) 1 1 2 8 0 “tw://bible.?id=46.5.6-46.5.8|AUTODETECT|” b. Purpose. The conditional clause in the first part of the verse states a simple fact. Someone in the church has brought grief to its members. The presence of this person affects the entire congregation, much as a bit of yeast leavens the entire batch of dough 7 1 -1 9 0 “tw://bible.?id=46.5.6-46.5.8|AUTODETECT|” I Cor. 5:6 8) 1 1 -1 9 0 0 ). Moral sins are not confined to persons immediately involved but usually affect the entire congregation. Paul s illustration of yeast and dough applies to the incestuous man, and it applies equally to the grief someone has caused the Corinthian church.��13�� The Greek verb lelypken (has caused grief) is in the perfect tense to indicate that some time has elapsed since the offense.) 1 3 2 8 0 0 Paul does not intend to say that he himself has not experienced grief caused by the offender. Rather he is saying that he is not the only one who has been grieved; the entire Corinthian church has been touched (see 7:8 12). This sadness about a grievous sin prevents the church from reaching out effectively to others in the Corinthian community. To some extent, this paralysis influences every Christian in that church.) Nevertheless, not everyone in the congregation is affected by grief. Paul qualifies his statement and adds that he does not want to be too severe. When Paul heard about the problem in Corinth, he came to Corinth but his visit was painful After the Corinthians received his severe letter, the majority in the church realized that all of them were adversely influenced by the conduct of the offender.

Even though some members remained unconcerned, the church as a body understood the severity of the case and punished the person who had affronted God and his servant Paul. The church saw its corporate responsibility and took appropriate measures.) 6. For this particular person, the punishment inflicted on him by most of you is enough. 7. By contrast, you should rather forgive and comfort him, that such a person might not be overcome by excessive sorrow.) 1 1 2 8 0 “tw://bible.?id=40.18.15-40.18.17|AUTODETECT|” a. For this particular person, the punishment inflicted on him by most of you is enough. The church had to deal with a sinner who had committed an offense that affected the entire congregation and hampered its work. We assume that the church applied the rules for discipline that Jesus prescribed 7 1 -1 9 0 “tw://bible.?id=40.18.15-40.18.17|AUTODETECT|” Matt. 18:15 17) 1 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” ). If Titus had delivered Paul s severe letter to the Corinthians and remained with them, he perhaps chaired the meeting in which the offender was disciplined. Paul indicates that Titus had visited the church at an earlier occasion to gather the collection for the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” II Cor. 8:6) 1 1 -1 9 0 0 ). We cannot exclude the possibility that in addition he took care of this disciplinary matter.��14��) 1 1 2 8 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” Most of the Corinthian believers agreed to the disciplinary measures that were designed to mete out appropriate punishment. As is usually true, however, the offender seems to have had some sympathizers who defended him and objected to the measures decided upon by the majority. (Incidentally, the Greek expression epitimia [punishment] is a legal term that in this case pertains to a church court.) Paul had hoped to achieve disciplinary action through his leadership. He wanted the church to censure one of its own members. In context, Paul stresses the church s responsibility more than the repentance of the particular offender (2:5 9; 7:12).��15�� His insistence on the Corinthians taking appropriate action in this matter has a parallel in Paul s efforts to expel the incestuous man from the church 7 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” I Cor. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The punishment is exclusion from the church when the majority of its members cast their votes to condemn the man. The majority rules, even though the minority opposes the action. The congregation realizes that in addition to censuring the sinner, it is ready to readmit him upon true repentance. The Corinthians may have asked Paul what steps they should take to readmit the man. Indeed, they have to consider that the punishment they administered is equal to the offense.) 1 1 2 8 0 “tw://bible.?id=48.6.1|AUTODETECT|” b. By contrast, you should rather forgive and comfort him. Paul advises his readers to be merciful to the penitent sinner and not to prolong the duration of his punishment now that he has repented. With respect to the offender, the Corinthians must change their thinking from removal to acceptance, from condemnation to restoration, from judgment to forgiveness, and from indignation to encouragement 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” ). If there is genuine repentance, there must also be full-scale reinstatement. If God forgives a sinner, the church must do no less 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 1 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” ). Although the burden of sin is cancelled, for the forgiven sinner the consequences of sin remain. What a person whom the church has censured and has reinstated needs more than anything else is daily words of encouragement from fellow Christians 7 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” Heb. 3:12 13) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 c. That such a person might not be overcome by excessive sorrow. The shame of sin and the pain of rejection are such that the forgiven offender faces the possibility of sinking into despair and succumbing to depression. For this reason, Christians are exhorted to receive and to restore such a person as a brother or a sister in Christ. We should never allow a forgiven sinner to turn away from the body of believers and abandon the faith because of the church s lack of love.) 8. Therefore, I exhort you to affirm your love for him. 9.

For this purpose I also wrote you, so that I might test you to see if you would be obedient in all things.) A group or person who has been injured by an offender must overcome great difficulties to forgive a sinner from the heart, especially when one is influenced by others in the community. When people forgive one another, an uneasiness often prevents them from treating the offender as if that person is completely restored. John Calvin correctly counsels the church, Whenever we fail to comfort those that are moved to a sincere confession of their sin, we play into Satan s hands. ��16��) Using the personal pronoun I, Paul is telling his readers to reaffirm their love for the sinner. He wants to see a continued outpouring of genuine love, so that the person is indeed fully restored. The verb reaffirm is a legal term that conveys the ethical principle of genuine love.��17��) 1 1 2 8 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” Paul exhorts the Corinthians to love the repentant sinner from the heart. He desires that the church as a body and as individual members pay serious attention to the summary of the Decalogue: Love the Lord your God with all your heart and & your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.39|AUTODETECT|” Matt. 22:37 39) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 When Paul says, For this purpose I also wrote you, he has in mind his earlier correspondence, especially the sorrowful letter. He desires that the church administer censure to keep the church pure, but at the same time he counsels the church to restore a repentant sinner in Christian love. When a sinner repents, both reconciliation and reinstatement should follow as a matter of course. Both truth and grace should be applied in keeping a sound and balanced approach to offense and offender in the church.) The purpose of Paul s letter is to test the members of the church to find out whether they were genuine in spiritual matters. He expresses his apostolic authority to the Corinthians and expects them to demonstrate compliance in both administering discipline and embracing the repentant sinner with sincere love. But Paul writes, obedient in all things, not just a few things.

He wants obedience to the Lord Jesus Christ, and thus his probe is uniquely applicable to the problematic church of Corinth. A proper reading of the text shows that the Corinthians in fact are (present tense) obedient and are doing what Paul expects from them. Here Paul acknowledges the spiritual progress that the people of Corinth have made after he wrote and counseled them many times. He also sent Titus, who was able to induce them to obey (7:15).) 10. The one you forgive, I forgive. For what I have forgiven, if indeed I had to forgive something, I did on account of you in the presence of Christ, 11. not to be outwitted by Satan.

For we are not unaware of his designs.) a. The one you forgive, I forgive. Paul speaks as the father of his spiritual children in the family of God. When the children of this family are willing to pardon the sinner, Paul also forgives. He wants the Corinthians to take the lead in forgiving the person in question. When they are ready and willing to pardon the offender, Paul also is ready to forgive him and to do so from the heart.) b.

For what I have forgiven, if indeed I had to forgive something, I did on account of you in the presence of Christ. Paul holds no grudges against the offender. The tense of the verb to forgive indicates that Paul had dealt with this matter prior to the writing of this epistle. He put the church first and himself second with respect to the offense that was committed. Paul shows a magnanimous spirit of love toward the offender by absolving him of guilt. Paul is willing to count the affront insignificant by saying, if indeed I had to forgive something.

An offender sometimes fails to admit wrongdoing and in those instances never apologizes to the injured party. Should the offended person nurse a resentment while waiting for an apology that does not come? Paul provides an answer with his remark that he stood above the offender s affront and doubted whether he had to forgive anything.) There is another side to the matter of forgiving one another. If there happened to be any resentment in the Corinthians toward him, Paul wholeheartedly exonerates them in the presence of Christ. As their pastor, he readily pardons the congregation so that nothing hinders the cause of Christ. Ministering to the members of the church, Paul has placed the matter before the Lord Jesus Christ and now exhibits a forgiving spirit.) 1 1 2 8 0 “tw://bible.?id=40.12.30|AUTODETECT|” Grudges in the congregation are quickly exploited by Satan to undermine the church s spiritual health. He capitalizes on insults that remain unforgiven and unresolved; deluding the people, he causes them to foster a spirit of animosity that divides and scatters them. Jesus said, He who is not with me is against me, and he who does not gather with me scatters 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 0 ). It is Satan s design to frustrate the work of Christ in his church on earth. By scattering God s people, Satan is able to block the advancement of Christ s church and kingdom.) 1 1 2 8 0 “tw://bible.?id=42.22.31|AUTODETECT|” Paul notes that he and the Corinthians are not unaware of Satan s desire to sift God s servants as wheat 7 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” Luke 22:31) 1 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” ) and to cause them spiritual ruin, To harbor ill will toward a repentant sinner instead of showing love, mercy, and grace plays into the hands of Satan. The devil hates forgiveness and Christian love; he wants to see despondency, despair, and darkness. In that atmosphere Satan is able to reclaim a pardoned sinner. Consequently, Paul teaches the Corinthians to forgive one another in love just as Christ has forgiven them 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 ) Additional Comments on 2:5 11) There are at least three views on identifying the offender mentioned in this passage. I first list these three opinions, then I examine each in the light of available evidence, and last I try to avoid speculation.) 1 1 2 8 0 “tw://bible.?id=47.2.3|AUTODETECT|” Those scholars who consider I Corinthians to be the severe letter 7 1 -1 9 0 “tw://bible.?id=47.2.3|AUTODETECT|” II Cor. 2:3) 1 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” ) have identified the man who committed incest 7 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” I Cor. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=47.2.5-47.2.11|AUTODETECT|” ) with the man who caused grief received punishment, repented, and sought forgiveness 7 1 -1 9 0 “tw://bible.?id=47.2.5-47.2.11|AUTODETECT|” II Cor. 2:5 11) 1 1 -1 9 0 0 ). When church members expel someone for flagrant sin, they open the door of readmission to such a person after he or she shows genuine repentance.) 1 1 2 8 0 0 Other scholars think that the severe letter is the one Paul wrote between 1 and II Corinthians. They are of the opinion that, someone in the congregation had offended Paul when the apostle made his second visit to Corinth. They are not sure what the offense may have been, but it affected the church in such a way that most of the members had taken action to punish him (v. 6). When the man repented, Paul forgave him and urged the Corinthians to pardon and reaffirm him.) 1 1 2 8 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” Some scholars say that after Paul wrote I Corinthians, he briefly visited Corinth but was rebuffed and offended by one person. Paul returned to Ephesus and composed the severe letter. These scholars suggest that the incestuous man 7 1 -1 9 0 “tw://bible.?id=46.5.1-46.5.5|AUTODETECT|” I Cor. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” ) is the same person who confronted and offended Paul during his second visit to Corinth 7 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” II Cor. 2:5) 1 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” ).��18�� The man did not repent after the congregation received Paul s specific demands for his expulsion 7 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” I Cor. 5:13) 1 1 -1 9 0 “tw://bible.?id=47.7.6-47.7.7|AUTODETECT|” ) but also had verbally attacked Paul during the apostle s second visit to Corinth. Then Paul wrote the severe letter, which presumably Titus delivered to the Corinthians. From Titus Paul heard the news that the church in Corinth was longing for Paul and expressed deep sorrow 7 1 -1 9 0 “tw://bible.?id=47.7.6-47.7.7|AUTODETECT|” II Cor. 7:6 7) 1 1 -1 9 0 “tw://bible.?id=47.7.13-47.7.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13-47.7.15|AUTODETECT|” 13 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Now let us discuss these views in detail.) 1 1 2 8 0 “tw://bible.*?id=46.5.1|AUTODETECT|”

1. Traditional interpretation. This first view has its roots in the early Christian church and is known as the traditional interpretation. During that second visit Paul encountered the man who had committed incest with his father s wife 7 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” I Cor. 5:1) 1 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” ). The case affected the entire congregation, but Paul s confrontation with the person who offended him 7 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” II Cor. 2:5) 1 1 -1 9 0 “tw://bible.?id=47.2.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=47.2.10|AUTODETECT|”

10. 1 1 -1 9 0 “tw://bible.?id=47.7.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.12|AUTODETECT|” 7:12) 1 1 -1 9 0 0 ) resulted in a personal attack on Paul.) 1 2 2 8 0 0 Many commentators have rejected the traditional interpretation. They say that during Paul s second visit to Corinth someone insulted and attacked Paul. the possibility is not unreal that the incestuous man could have been the person who humiliated the apostle.) We apply the tested rule to let Scripture be its own interpreter; that is, for an obscure point in a particular text we turn to other passages of Scripture that can illuminate the text. Assuming that the two passages, 2:5 11 and 7:12, refer to the same person, we learn that the offender is the same person who attacked Paul. Not the congregation but the offender is guilty, for 7:11 indicates that the Corinthians were innocent. The injured party, It appears, is Paul himself.) 1 1 2 8 0 “tw://bible.*?id=46.5.5|AUTODETECT|”

2. Two different cases. The discipline that Paul meted out for the incestuous man was to hand him over to Satan, who is given authority to punish him 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” ). But in the second epistle (2:5 11), Paul urges the recipients to forgive the sinner, whom they punished and who repented. Scholars believe that the two cases have hardly anything in common.��19�� Although there is some truth in this observation, Scripture teaches that God always keeps open the door to forgiveness through repentance. God forgives every sin, except the sin of blasphemy against the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ). The church likewise must be ready to accept a repentant sinner and fully reinstate him, We have no indication what damage Satan may have inflicted on the person, but. Paul s objective to save the man s spirit may have been realized 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” ). Consider that as God forgave Paul for his violence against the church, so the church ought to pardon the offender for his incestuous conduct 7 1 -1 9 0 “tw://bible.?id=48.6.1|AUTODETECT|” Gal. 6:1) 1 1 -1 9 0 0 ).��20�� The argument for seeing a clear difference between the sexual offender and the person who offended Paul may be formidable,��21�� yet it is not conclusive. The two passages in Paul s Corinthian correspondence may refer to the same person.��22��) 1 1 2 8 0 “tw://bible.?id=47.7.7|AUTODETECT|”
3. Two deeds by the same person. The third view is that because the incestuous man was not expelled from the Corinthian congregation, Paul came to Corinth on his second visit. There the man assaulted him verbally by challenging his apostolic authority to exercise discipline in the Corinthian church. Paul was deeply hurt and, unable to solve the dilemma, returned to Ephesus. Upon his arrival in Ephesus, Paul wrote such a severe letter that the Corinthians could have turned completely away from him.

Titus probably delivered the letter to the church in Corinth. On the basis of this letter and the persuastve influence of Titus, the congregation changed its attitude, took action, and punished the offender.��23�� Titus was filled with joy and happiness 7 1 -1 9 0 “tw://bible.?id=47.7.7|AUTODETECT|” II Cor. 7:7) 1 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.15.7|AUTODETECT|” In the meantime, Paul had traveled from Ephesus to Macedonia, where he anxiously waited for Titus to tell him about the effect of the severe letter (7:5 16). Titus informed him that the Corinthians had punished the sinner, who as a result had repented. Paul expressed both relief and joy that the critical situation in the Corinthians church had passed. He now encouraged the congregation to reinstate the repentant sinner and to forgive him (2:6 10). Paul declares his joy (7:7), which may be compared to the joy angels express over one sinner who repents 7 1 -1 9 0 “tw://bible.?id=42.15.7|AUTODETECT|” Luke 15:7) 1 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.5.13|AUTODETECT|” This hypothesis has merit. When we consider the ramifications of Paul s directives to the Corinthian church to expel the immoral man from their midst, we must consider the offender s reaction 7 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” I Cor. 5:13) 1 1 -1 9 0 “tw://bible.?id=46.5.3|AUTODETECT|” ). Note that Paul writes as if he himself were present at the congregational meeting in Corinth where he is to give leadership 7 1 -1 9 0 “tw://bible.?id=46.5.3|AUTODETECT|” I Cor. 5:3) 1 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” ). But when the church received Paul s epistle, Paul himself was not there. Without his firm leadership, the church had to conduct its own discipline.��24�� This procedure was risky, for Paul s opponents in Corinth would see this as a sign of personal weakness 7 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” II Cor. 10:10) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ). The congregation met opposition from the immoral man, who had a number of friends to defend him. The church became divided over the issue and was unable to act, Paul learned about this deteriorating situation from Timothy, who had returned from Corinth 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.8.6|AUTODETECT|” Not Timothy but Titus was able to end the conflict, in Corinth, and Titus could then ask the Corinthians to collect gifts from the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=47.8.6|AUTODETECT|” II Cor. 8:6) 1 1 -1 9 0 0 ). In the midst of the turmoil, the church members were not ready to accept Paul s appeal for monetary gifts. But when, the unrest had subsided, Titus could again encourage the believers to help the poverty-stricken saints elsewhere.) 1 1 2 8 0 0 4. Evaluation. The details Paul provides are scarce, for he alludes to a situation that is well known in Corinth. As a pastor he tries to protect the person who is directly involved and thus is vague in his correspondence. Reading between the lines to gain an understanding of the entire Corinthian account, we hypothesize and deal with probabilities.) 1 1 2 8 0 “tw://bible.?id=46.5.0|AUTODETECT|” Nevertheless, a few significant facts reveal similarities between the incestuous man 7 1 -1 9 0 “tw://bible.?id=46.5.0|AUTODETECT|” I Cor. 5) 1 1 -1 9 0 “tw://bible.?id=47.2.0|AUTODETECT|” ) and the person who abused Paul 7 1 -1 9 0 “tw://bible.?id=47.2.0|AUTODETECT|” II Cor. 2) 1 1 -1 9 0 0 and 7).) 1 1 2 8 0 “tw://bible.?id=46.5.2|AUTODETECT|” First, both accounts mention that a single person was involved. Next, the Corinthians have cause to be ashamed and grieved in both instances 7 1 -1 9 0 “tw://bible.?id=46.5.2|AUTODETECT|” I Cor. 5:2) 1 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” , and ) 7 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” II Cor. 2:5) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ). Third, in the first account Paul demands that the church punish the wrongdoer and in the second the majority of the congregation meet that demand 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.5.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=47.2.6|AUTODETECT|” . and ) 7 1 -1 9 0 “tw://bible.?id=47.2.6|AUTODETECT|” II Cor. 2:6) 1 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” ). Although Paul prescribes expulsion, he does not rule out the possibility of restoration 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=47.2.7-47.2.9|AUTODETECT|” ). When this happens, Paul exhorts the Corinthians to extend to the sinner love, comfort, and pardon 7 1 -1 9 0 “tw://bible.?id=47.2.7-47.2.9|AUTODETECT|” II Cor. 2:7 9) 1 1 -1 9 0 0 ).��25��) 1 1 2 8 0 “tw://bible.?id=46.5.4|AUTODETECT|” Fourth, Paul refers to Jesus Christ in both passages 7 1 -1 9 0 “tw://bible.?id=46.5.4|AUTODETECT|” I Cor. 5:4) 1 1 -1 9 0 “tw://bible.?id=47.2.10|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=47.2.10|AUTODETECT|” II Cor. 2:10) 1 1 -1 9 0 0 ). The first text refers to Jesus name and power that are present, and the second mentions the presence of Christ. In both passages, Paul acts as Christ s representative who places the matter before the face of Jesus, who looks down with approval. ��26��) 1 1 2 8 0 “tw://bible.?id=46.5.5|AUTODETECT|” And last, Satan advances his cause either by means of destructive force or with deliberate deceit. Both methods serve his purpose, as is demonstrated in delivering the incestuous man to Satan for the destruction of the person s sinful nature nature 7 1 -1 9 0 “tw://bible.?id=46.5.5|AUTODETECT|” I Cor. 5:5) 1 1 -1 9 0 “tw://bible.?id=47.2.11|AUTODETECT|” ) and in his deceptive work of abducting a repentant brother 7 1 -1 9 0 “tw://bible.?id=47.2.11|AUTODETECT|” II Cor. 2:11) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 Even though the similarities are striking, we have no proof that the two persons are the same individual. Conversely, there is no proof to preclude this identification.) ) Greek Words, Phrases, and Constructions in 2:5 11) Verse 5) �0 �� ��� this conditional clause denotes reality. The perfect indicative ��������� (he has grieved) shows action in the past with effect in the present. The indefinite pronoun ��� is not general but specific, for it refers to a special case.) Q��� note the emphasis placed on this pronoun at the end of the sentence and the contrast with the indefinite pronoun at the beginning of the sentence.) Verses 6 7) ��� �������� the meaning of this particular expression is the majority with the implication that a minority dissented.��27��) e��� the result clause introduced by the conjunction needs a complementary infinitive, ���� (is necessary), before the aorist middle infinitive ���������� (to forgive).) ���� the dative case expresses means , although some grammarians designate it as a dative of cause: because of sorrow. ) Verse 9) ����� this is not the epistolary aorist but the regular aorist active of the verb to write (see vv. 3 4).) �0 the textual readings vary, with �0 having substantial manuscript support. Due to similarity in sound, � (whereby) has taken the place of �0 in some witnesses; scribal confusion is responsible for the reading of a� (as); and the omission of �0 is accidental.��28��) Verses 10 11) � ������� the combination of preposition and noun means in the presence of [Christ]. ) �P & �������� the double negative of the particle and the verb signifies we know well. ) ) ) B. The New Covenant) 2:12 4:6) 1 1 2 8 0 “tw://bible.?id=45.15.19|AUTODETECT|” Luke s history book of Acts provides little detail about Paul s three-year ministry in Ephesus. We assume that he was there from a.d. 52 to 55 and that he spent 56 in Macedonia and possibly Illyricum 7 1 -1 9 0 “tw://bible.*?id=45.15.19|AUTODETECT|” Rom. 15:19) 1 1 -1 9 0 0 ). Titus had traveled to Corinth probably as the carrier of the severe epistle (2:3 4) and had arranged to meet Paul in Troas at a certain time. When Titus failed to come, Paul proclaimed the gospel in that harbor town. Eventually, he went around the northern Aegean Sea and entered Macedonia, where he met Titus (7:5 6, 13).) 1 8 2 8 0 0 If we place the verses 5 through 11 in parentheses, we see that Paul continues in verse 12 the train of thought from verse 4. There is a decided connection between his anxiety over the severe letter, probably delivered by Titus, and the report that Titus would bring concerning the Corinthians reception of the letter.) ) 1. Paul s Anxiety) 2:12 13) 12 When I came to Troas for the gospel of Christ and although a door was opened to me in the Lord, 13 I had no relief in my soul because I did not find Titus my brother. However, when I had said good-by to them, I went to Macedonia.) ) 12. When I came to Troas for the gospel of Christ and although a door was opened to me in the Lord, 13. I had no relief in my soul because I did not find Titus my brother.

However, when I had said good-by to them, I went to Macedonia.) a. When I came to Troas. The city of Troas was located about ten miles south of ancient Troy in the northwest corner of Asia Minor (Turkey). During the fourth century b.c., after the death of Alexander the Great, Antigonus founded the city and called it Antigonia Troas. It later was renamed Alexander Troas. After the Romans conquered Asia Minor, the city became a Roman colony with the same privileges as other colonies (e.g., Philippi and Corinth).��29��) 1 1 2 8 0 “tw://bible.?id=44.16.8|AUTODETECT|” Paul had come to Troas during his second missionary journey 7 1 -1 9 0 “tw://bible.?id=44.16.8|AUTODETECT|” Acts 16:8) 1 1 -1 9 0 “tw://bible.?id=44.16.0|AUTODETECT|” ), Here he received a vision of a Macedonian man who pleaded with him to come over to Macedonia to help the people there. Paul founded no church in Troas but sailed across the northeastern part of the Aegean Sea to Macedonia. There he went to Philippi and Thessalonica and established churches 7 1 -1 9 0 “tw://bible.?id=44.16.0|AUTODETECT|” Acts 16) 1 1 -1 9 0 “tw://bible.?id=44.20.6|AUTODETECT|” and 17). On his third missionary journey, Paul preached in Troas, where the people were receptive to the gospel and formed a sizeable congregation. We assume that during Paul s three-year residence in the province of Asia the Good News had spread from Ephesus to Troas. About a year later, Paul spent an entire week with the Christians in Troas 7 1 -1 9 0 “tw://bible.?id=44.20.6|AUTODETECT|” Acts 20:6) 1 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” ). And near the end of his life, he instructed Timothy to bring him the cloak that he had left in the home of Carpus at Troas 7 1 -1 9 0 “tw://bible.?id=55.4.13|AUTODETECT|” II Tim. 4:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. For the gospel of Christ. Throughout his epistles, Paul repeatedly mentions the gospel of either Christ or God.��30�� Verse 12 indicates that Paul went to Troas with the express purpose of preaching Christ s gospel. When he qualifies the term gospel with the phrase of Christ, Paul has in mind both the content of the gospel and the act of proclaiming it. As he proclaimed the gospel, it became relevant to the people and led them to salvation in Jesus Christ. Grammatically, the phrase of Christ has the genitive case that is both objective and subjective.��31�� Paul preached the gospel to make Christ known objectively and to make known the gospel that belongs to Christ subjectively. In Troas he had a receptive audience, and the Lord blessed his preaching ministry.) 1 1 2 8 0 “tw://bible.?id=44.14.27|AUTODETECT|” c. And although a door was opened to me in the Lord. The verbal imagery in this clause appears frequently in the Scriptures 7 1 -1 9 0 “tw://bible.?id=44.14.27|AUTODETECT|” Acts 14:27) 1 1 -1 9 0 “tw://bible.?id=46.16.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.9|AUTODETECT|” I Cor. 16:9) 1 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.3|AUTODETECT|” Col. 4:3) 1 1 -1 9 0 “tw://bible.?id=66.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.8|AUTODETECT|” Rev. 3:8) 1 1 -1 9 0 0 ). The image of an open door must be understood not literally, as if to stress that Paul occupied living quarters in Troas, but figuratively in the sense of opportunities. Indeed, the passive perfect tense of the form was opened shows that, first, God is the agent who unlocked the door; next, the action itself happened in the past; and last, the action has relevance for the present and the future. The tense, then, implies that the gospel had already come to Troas and that Paul now reinforced and expanded its influence. God opened the door to furthering the cause of Christ by having Paul evangelize the local inhabitants and strengthen the believers there.) 1 2 2 8 0 0 The last part of the clause can be understood as either in the Lord or by the Lord. I prefer the first reading because in his epistles Paul regularly uses the phrase in the Lord.��32�� He intimates that the effort to evangelize the people can succeed only when the Lord blesses it. Preachers preach and listeners listen, but the effect of the spoken Word depends on the Holy Spirit to lead people into the sphere of the Lord through conversion and faith.) d. I had no relief in my soul because I did not find Titus my brother. Paul concedes that the Lord blessed his evangelistic efforts in Troas by giving him the satisfaction of seeing tangible results: people opening their hearts to the teachings of the gospel.) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” The unrest Paul experienced in his soul was the continual concern for the Corinthians from and about whom he had not heard anything at all.��33�� Paul ministered not only to one particular congregation but to all the churches he had founded 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.17|AUTODETECT|” 7:17) 1 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.33|AUTODETECT|” 14:33) 1 1 -1 9 0 “tw://bible.?id=47.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.28|AUTODETECT|” II Cor. 11:28) 1 1 -1 9 0 0 ). He had a special interest in the Corinthian church, which he had established and pastored.) 1 9 2 8 0 0 Paul knew that Titus was the right man for settling problems in the church, but the lack of information about the spiritual conditions in Corinth increased Paul s anxiety. Further, Paul and Titus had agreed to meet each other in Troas on a certain date. When the time had expired and Paul had duly exercised a measure of patience, he had to make a decision: stay in Troas and continue preaching the gospel or travel to Macedonia in search of Titus. (In passing, notice that Paul calls Titus his brother.��34�� This identification refers not to a biological brother but rather to his fellow worker in the cause of Christ.)) e. However, when I had said good-by to them, I went to Macedonia. If Paul went from one place to another in search of Titus, he might miss Titus altogether. He had no peace of mind, and this uncertainty forced Paul to take leave of the believers in Troas and travel to Macedonia.

Paul s wording is repeated almost verbatim in 7:5.��35�� Note the parallel:) 2:12, 13 7:5 ) When I come to Troas When we came into Macedonia ) I had no relief our bodies ) in my soul had no relief ) ) ) Sailing stopped during the winter months, so that travelers had to go on foot from place to place. The time-consuming journey over the land route from Troas to Macedonia may have caused the break (2:14 7:4) in Paul s narrative.��36�� Nevertheless, the text provides no evidence on the route Paul traveled.) 1 1 2 8 0 “tw://bible.?id=46.16.5|AUTODETECT|” Earlier Paul had promised the Corinthians that he would travel to Corinth via Macedonia 7 1 -1 9 0 “tw://bible.?id=46.16.5|AUTODETECT|” I Cor. 16:5) 1 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” ), but he changed his plans when he paid them a painful visit 7 1 -1 9 0 “tw://bible.?id=47.2.1|AUTODETECT|” II Cor. 2:1) 1 1 -1 9 0 0 ). The time had come to fulfill his previous intention to visit the Macedonian churches and eventually to spend sufficient time with the Corinthians.) 1 3 2 8 0 0 ) Practical Considerations in 2:12 13) When a pastor receives a call from a congregation, how does he know whether to stay in his present charge or to move to a new field of labor? He is told to seek the will of God with respect to the call he has received. The question remains, however, how does he know the will of God? One answer to this query is the evidence of an open door to the preaching of the gospel (2:12). When the Lord blesses the pastor with numerous opportunities to present Christ and gives him great satisfaction in his work, the pastor knows that he is obedient to the will of God.) 1 1 2 8 0 “tw://bible.?id=44.13.1|AUTODETECT|” But the matter is not that simple, particularly when the pastor has received a call to do mission work abroad or church planting at home. Should he stay in his present charge where the Lord has shown his favor or move to other fields? Which area has priority? The pastorate, missions, or evangelism? The church in Antioch had the services of five eminent leaders, among them Barnabas and Paul 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.14.27|AUTODETECT|” ). Yet the Holy Spirit instructed the Antiochean church to send these two leaders to do mission work abroad. When Paul and Barnabas returned to the church at Antioch at the conclusion of their first missionary journey, they reported all that God had done through them and how he had opened the door of faith to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.14.27|AUTODETECT|” Acts 14:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.20.21|AUTODETECT|” When the Lord calls a pastor, a missionary, or an evangelist, as a rule he clearly reveals where the laborer has to work in his church. Furthermore, the Lord also gives peace of mind and inner assurance to his servants. In the words of Jesus, As the Father has sent me, I am sending you 7 1 -1 9 0 “tw://bible.?id=43.20.21|AUTODETECT|” John 20:21) 1 1 -1 9 0 0 ). Jesus is the sender and the worker is the one who is sent forth with God s grace, peace, and love with the assurance of the Holy Spirit.) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:12 13) The definitive article before the word Troas suggests that Paul and Titus had agreed to meet there.) �0� the second use of this preposition in verse 12 states the purpose for Paul s arrival in Troas: to preach the gospel.) ��������� the perfect passive participle of the verb ����� (I open) gives the tense as lasting effect and duration, the passive in which God is the agent, the participle denoting concession, and the case as genitive absolute.) ����� the perfect tense in Greek is translated as a past tense in English: I had [no rest]. ) �� �t �Q���� the dative with the aorist infinitive signifies a causal sense: because I did not find [him]. ��37��) ) 2. Christ s Message) 2:14 17) 14 But thanks be to God, who in Christ always leads us in triumphal procession and through us God makes known the fragrance of the knowledge of himself everywhere. 15 Because we are the aroma of Christ to God among those who are being saved and among those who are perishing. 16 We are to the latter a smell of death to death and to the former an aroma of life to life. And who is competent for these things? 17 For we are not, unlike many, peddling the word of God; however, we speak it before God in Christ as mem of sincerity, as men [sent] from God.) ) 1 1 2 8 0 “tw://bible.?id=46.9.0|AUTODETECT|” With a lengthy digression (2:14 7:4), Paul suddenly interrupts his narrative on waiting anxiously for Titus; he continues the account in 7:5. A few observations are helpful in understanding Paul s digression. In his epistles, Paul readily switches from one topic to another, especially when an important thought comes to his mind 7 1 -1 9 0 “tw://bible.?id=46.9.0|AUTODETECT|” I Cor. 9) 1 1 -1 9 0 0 , which is an interlude between chapters 8 and 10). Next, thinking of the Macedonian churches in Philippi and Thessalonica, Paul was filled with gratitude to God. He expresses this thankfulness in 2:14 7:4.��38�� Third, traveling from Troas to Macedonia, Paul realized that God continued to bless despite Paul s departing from the open door in Troas. Hence, verses 13 and 14 display a deliberate contrast between a negative tone of suspense and a positive tone of thanksgiving.��39�� With these considerations, we begin to understand what caused Paul to interrupt the flow of his narrative from chapters 2 through 6. (See the Introduction for a full discussion on the unity of the epistle.)) 1 5 2 8 0 0 14. But thanks be to God, who in Christ always leads us in triumphal procession and through us God makes known the fragrance of the knowledge of himself everywhere.) a. But thanks be to God. The tone of Paul s discussion changes when he expresses his thanks to God. He turns from a depressing narrative to a cheerful hymn of praise. Especially in this epistle, but also in Romans and I Corinthians, Paul often breaks forth in gratitude to God.

He frequently contrasts words of praise with the immediately preceding context.��40�� The emphasis is on Paul giving personal thanks to God for making him joyful and happy.) b. Who in Christ always leads us in triumphal procession. The scene Paul portrays with this imagery is that of a victorious Roman general who leads his armies in a triumphal parade into the capital of the empire. The general parades the prisoners of war through the streets and exhibits them to all the spectators, while the sweet fragrance of burning spices fills the air. At the conclusion of the procession, these captives usually are executed as a tribute to the conqueror. For the victors, the flagrance is sweet; for the captives, the fragrance is the smell of death.) How does this imagery apply to Paul himself?

And how are we to interpret the clause Christ always leads us in triumphal procession ? Scholars propose a number of views:) First, many commentators have been unable to accept the picture of Paul being led to his death in God s victory parade. They think that the apostle himself should be celebrating the victory; and they say that portraying Paul as a defeated enemy of Christ is incongruous with the context. Why should a prisoner of war who is about to be executed express exuberant thanks to God? Hence, Paul should be depicted as a triumphant partner in Christ s procession.) 1 1 2 8 0 “tw://bible.?id=51.2.15|AUTODETECT|” Next, some writers are of the opinion that the Greek verb thriambeuein (to lead in triumph) should not be taken literally 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 1 1 -1 9 0 0 ) but should be given a causative sense: to cause to triumph. For instance, Calvin writes, Paul means that he had a share in the triumph that God was celebrating. ��41��) 1 3 2 8 0 0 For a similar view, some commentators supply the word soldier as a predicate of the verb thriambeuein (to be a soldier in the triumphal procession). Hence, Paul depicts himself as a soldier who marches in a victory parade.��42�� But support from Greek literature is lacking for this interpretation.) Third, still another suggestion is to translate the Greek verb thriambeuein as making a spectacle [of us]. This reading appears in a number of ancient translations of the Greek text, including the Coptic and the Syriac, and has merit.��43��) Last, Greek literature in New Testament times lacks examples that present a figurative use of the verb in question. On the basis of Greek and Latin usage in Paul s time, the verb to lead in triumph should be taken literally. It refers to the triumphal procession in which the conquered enemies were usually led as slaves to death, being spared this death only by an act of grace on the part of the one celebrating the triumph. ��44�� The context of the verse itself forces us to look closely at the wording: [God] in Christ always leads us in triumphal procession. God is the subject and Paul is the object of the verb to lead.

The verb is in the present tense and denotes not single but continued action. Moreover, the verb is strengthened by the adverb always. And last, the phrase in Christ qualifies the object us. God is the victor who continuously leads Paul as a captive, a prisoner in Christ to his death.) 1 1 2 8 0 “tw://bible.?id=46.4.8-46.4.13|AUTODETECT|” Taking verse 14a literally, we interpret it to mean that God leads Paul as a captive in Christ and uses him as his servant.��45�� Paul s suffering as Christ s servant is a major theme in the Corinthian epistles 7 1 -1 9 0 “tw://bible.?id=46.4.8-46.4.13|AUTODETECT|” I Cor. 4:8 13) 1 1 -1 9 0 “tw://bible.?id=47.1.5-47.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.5-47.1.10|AUTODETECT|” II Cor. 1:5 10) 1 1 -1 9 0 “tw://bible.?id=47.2.14-47.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.2.16|AUTODETECT|” 2:14 16) 1 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.12|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=47.4.7-47.4.12|AUTODETECT|” 4:7 12) 1 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” 6:4 10) 1 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.28|AUTODETECT|” 11:23 28) 1 1 -1 9 0 0 ). The imagery that Paul conveys is that of a suffering slave who faces death. Nonetheless, in Christ Paul constantly preached and taught God s revelation. Paul s lot of being led to death is inseparably linked to his call to preach God s Word as the source of life. In the context of suffering, Paul s preaching is God s celebration of triumph. God, the victorious general, always celebrates his victory over Paul. He conquered Paul and now Paul spreads his fame. ��46��) 1 7 2 8 0 0 c. Through us God makes known the fragrance of the knowledge of himself everywhere. Here Paul uses still more imagery taken from his environment. Roman victory parades were both political and religious, for the conquering general would lead his captives to the temple of Jupiter where sacrifices were offered. In no other Roman ceremony do god and man approach each other as closely as they do in the triumph. ��47�� Paul describes the odor of these sacrificial offerings with the words fragrance and aroma (v. 15). These two synonyms in the Old Testament characterize the sacrifices offered to God.

Paul uses metaphors that depict preaching Christ s gospel as the fragrance of the knowledge about God and the aroma of Christ. But he credits God for using him as an instrument to spread the fragrance of Christ s good news everywhere.��48��) Knowledge of God is not merely an intellectual awareness of a divine being. It includes serving God obediently and loving him with heart, soul, and mind. The application of true knowledge emits a fragrance that people cannot help but notice. Wherever God s servants proclaim the gospel, its sweet-smelling savor becomes evident. Believers are God s agents to reach people everywhere with the gospel of salvation.

Thus, Paul s work as Christ s apostle is on display as he marches in God s victory parade.) 15. Because we are the aroma of Christ to God among those who are being saved and among those who are perishing.) a. Because we are the aroma of Christ to God. The word because introduces an explanation: We are the aroma that belongs to Christ. That is, Paul and his fellow workers are the agents who spread the fragrant odor that emanates from Christ. The terms fragrance (v. 14) and aroma (v. 15) are synonyms and occur together in a number of passages in the Greek text of both the Septuagint and the New Testament.��49�� As technical terms, these terms were well established in New Testament times and appear in the context of offerings and sacrifices.

For Paul, the aroma of Christ is a sacrifice that is pleasing to God. In passing, I refer to the Martyrdom of Polycarp (15.2) that describes the burning of Polycarp at the stake. This burning emitted a fragrant smell as if it were the odor of frankincense or other precious spices.) C. K. Barrett introduces the word sacrifice into the translation of this verse and reads, We are the sweet savour of sacrifice that rises from Christ to God. ��50�� Paul, then portrays himself and his associates as the fragrance that issues from Christ s sacrifice and ascends to honor God. Notice that in this passage (vv. 14 15a), the apostle thanks God, depicts him as the victor, and honors him for Christ s unique sacrifice.) b.

Among those who are being saved and among those who are perishing. The imagery of the victorious Roman general should not be forgotten. During this procession, religious decorum demanded the burning of spices, and their fragrance filled the air. The triumphant armies would celebrate their victories, while the captives would face execution.) Similarly, the aroma of the gospel penetrates everywhere so that both those people who are being saved and those who are perishing take notice. Preachers of the good news present to everyone Jesus Christ as the savior of the world. Their heart is filled with the knowledge of Christ so that from their mouth and by their conduct all people hear and observe Jesus.) 1 1 2 8 0 “tw://bible.?id=26.18.32|AUTODETECT|” The victorious general would determine who of the captives would be spared and who would be executed. We should not press the imagery beyond its limits; the text itself speaks of the aroma of Christ that extends to both those who are saved and those who are lost. It is this aroma that gives either life or death to those who come in contact with it. Writes Calvin, The Gospel is preached unto salvation, for that is its real purpose, but only believers share in this salvation; for unbelievers it is an occasion of condemnation, but it is they who make it so. ��51�� The heralds who proclaim God s Word meet acceptance and rejection. God takes no pleasure in the death of the unbeliever, as is evident from both Old and New Testaments. In fact, God pleads with the wicked to repent and believe 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” Ezek. 18:32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=61.3.9|AUTODETECT|” II Peter 3:9) 1 1 -1 9 0 0 ). The responsibility for accepting or rejecting the pleasant aroma of the gospel is that of the individual, who chooses either life or death.) 1 1 2 8 0 “tw://bible.?id=46.1.18|AUTODETECT|” Paul writes the present tense for the two verbs to save and to perish. The present tense shows that the people who obediently listen to the proclamation of the Scriptures are in the process of being saved 7 1 -1 9 0 “tw://bible.?id=46.1.18|AUTODETECT|” I Cor. 1:18) 1 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” II Thess. 2:10) 1 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” II Cor. 4:3) 1 1 -1 9 0 0 ). Those who refuse to obey God s word are in the process of being lost they perish by their own volition.) 1 4 2 8 0 0 16. We are to the latter a smell of death to death and to the former an aroma of life to life. And who is competent for these things?) Because the Greek text has no verbs, for this passage we must supply forms of the verb to be . In his own words, Paul and his co-workers are the aroma of Christ as they proclaim the gospel. But when they proclaim it, they see that the gospel divides mankind into two groups. Some people hear the spoken words, refuse to accept them, and turn away from the source of life.

They perish because the gospel is for them a smell of death that leads to death.) This passage presents in inverted sequence two categories, the ones being saved and the ones who are perishing, that are mentioned in the preceding verse (v. 15). The inverted order stresses the concept aroma, which can be either good or bad.��52�� Paul begins with the bad by pointing out that the smell which a corpse emits is death. When people reject the Word of God, they constantly smell this foul odor.) Others listen to God s voice and respond in faith. For them, the aroma of the gospel is a fragrance that emerges from life and produces life. As in the spring of the year nature bursts forth with new life, so the smell of newness is everywhere. By preaching the good news, Paul and his associates bring life to those who believe so that together they rejoice in the word of life.) 1 1 2 8 0 “tw://bible.?id=45.1.17|AUTODETECT|” The phrases of death to death and of life to life probably are idiomatic expressions that signify death from beginning to end and life from beginning to end. ��53�� A similar example is recorded in ) 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Romans 1:17) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” , where in some translations the wording from faith to faith reads faith from first to last (NIV; compare REB). Christ s gospel offers life to everyone who believes, but God s wrath rests on those who reject the message of salvation 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 0 ). Jewish rabbis saw the Law of God as medicine that gives either life to the believer or death to the unbeliever.��54��) 1 1 2 8 0 0 This verse shows a transition from its first to its second part: Paul moves from a declaratory sentence (v. 16a) to an interrogative statement (v. 16b): And who is competent for these things? He questions his own worthiness and competence for this task. In a subsequent passage (3:4 6), he answers this question by pointing out that God enables him and others to be ministers of the gospel.) 1 1 2 8 0 “tw://bible.?id=46.9.18|AUTODETECT|” The immediate context shows that Paul places himself over against opponents who peddled the word of God for profit and whose authority and abilities were questionable (v. 17).��55�� He himself proclaims the gospel with the authority that Christ has granted to him. By working with his own hands to support himself financially, he proclaims it free of charge 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” ). yet he strongly supports Jesus command that those who preach the gospel should receive their living from the gospel 7 1 -1 9 0 “tw://bible.?id=46.9.14|AUTODETECT|” I Cor. 9:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 17. For we are not, unlike many, peddling the word of God; however, we speak it before God in Christ as men of sincerity, as men [sent] from God.) 1 1 2 8 0 “tw://bible.?id=23.1.22|AUTODETECT|” Paul reveals that in Corinth and other places, preachers were peddling the gospel as merchandise. With all the problems that the Corinthians faced, they also had to cope with these peddlers of religion. From the business world, Paul borrowed the word kapleuein, which describes the trade of a retailer or an innkeeper. But this term had gained an unfavorable connotation, namely, that of palming off something as genuine and profiting unfairly. For instance, a huckster might sell diluted wine 7 1 -1 9 0 “tw://bible.?id=23.1.22|AUTODETECT|” Isa. 1:22) 1 1 -1 9 0 0 ), pocket the money of unwary customers, and leave. Paul uses the term huckstering for those itinerant preachers who sold a watered-down gospel as merchandise, made a profit, and departed. He does not say how many there were, but we suggest what the word many indicates they were in other places besides Corinth.) 1 3 2 8 0 0 In the second half of this epistle, Paul speaks of false apostles who preached a gospel that differed from the one the genuine apostles proclaimed (11:13). These false prophets were detrimental to the well-being of the Corinthian church, and their activities had to be exposed. Paul refers to both their number and their harmful influence and leaves a comprehensive discussion for the second part of this epistle.) While false teachers were defrauding the Corinthians by selling them a diluted word of God, Paul denounces this practice of distorting God s message and deceiving the people (4:2). The contrast is striking, for Paul and his associates are the men who by God s grace are competent to handle the task of preaching and teaching the Word of God (v. 16b). He writes that they bring the gospel in sincerity as men who can be fully trusted. The word sincerity refers to examining something in the light of the sun.��56�� The term means that people of moral purity do something with laudable motives.) The structure of the Greek text is much more emphatic than the English can be.

The text lists the word however twice, once before men of sincerity and once before men [sent] from God. Paul repeats the term to distance himself and his colleagues from those who huckster the gospel. With the phrase men of sincerity he alludes to the human factor, and with the words men [sent] from God he notes the divine source of the apostle s authority and message. God granted Paul authority to speak and entrusted to him the Word of God. The peddlers, however, lacked both human sincerity and divine authority.) 1 1 2 8 0 “tw://bible.?id=44.17.31|AUTODETECT|” A final observation. Paul preached the gospel in the presence of God. As an apostle of Jesus Christ, he was an ambassador in God s service and could speak only the exact message God had given him. When an ambassador fails to represent his government and speaks his own mind, he is forthwith dismissed. Similarly, Paul was obligated to proclaim the very Word of God in full awareness that he stood in God s presence. Moreover, Paul, an apostle commissioned by Christ, proclaimed the offense of the cross, the resurrection, and the final judgment, and called people to repentance and faith in Christ 7 1 -1 9 0 “tw://bible.?id=44.17.31|AUTODETECT|” Acts 17:31) 1 1 -1 9 0 “tw://bible.?id=44.24.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.24.25|AUTODETECT|” 24:25) 1 1 -1 9 0 “tw://bible.?id=44.26.19-44.26.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.19-44.26.29|AUTODETECT|” 26:19 29) 1 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” ). Paul presented the whole will of God to both Jews and Gentile 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 “tw://bible.?id=44.20.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.20.27|AUTODETECT|” 27) 1 1 -1 9 0 0 ). The Corinthians, therefore, should have noticed the difference in gospel proclamation. They should have chosen to side with Paul and his apostolic helpers and not with the opponents.��57��) 1 3 2 8 0 0 ) Practical Considerations in 2:16b) The last sentence in verse 16 is a question that demands an answer: And who is competent for these things? The reply appears to be: No one in his own strength. The first words Paul writes in the Greek are and these things. They receive emphasis, for they refer to the work of the ministry that is all-encompassing in its demands. A pastor must be ready to preach on Sundays and often during the week. In addition, there are teaching duties, leadership training, counseling sessions, visits to the sick and the elderly, weddings, funerals, youth ministry, promotion of evangelism and missions.

The minister should be ready to speak a few appropriate words and to lead in prayer at various occasions in both the church and the community. For the person who devotes full time to the ministry of the Word, the work seems endless. But is there any task on earth that is more glorious and at the same time more laden with responsibility than the ministry of the Word? The answer is no. Paul knew that he could never fulfill his obligations by himself. He realized that God gave him talents, ability, and perseverance.

Thus he wrote a fitting exhortation for all who work for the Lord:) 1 1 2 8 0 “tw://bible.?id=46.15.58|AUTODETECT|” Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to work of the Lord, because you know that your labor in the Lord is not in vain. [) 7 1 -1 9 0 “tw://bible.?id=46.15.58|AUTODETECT|” I Cor. 15:58) 1 1 -1 9 0 0 ]) 1 33 2 8 0 0 ) Greek Words, Phrases, and Constructions in 2:14 17) Verse 14) �� ������� ������������ note the present tense that corresponds with the present tense of ���������� (making known). The adverb strengthens the sense of continued effect.) !��� the plural is used to denote Paul. The use of the plural for the singular is common in this epistle. See the commentary on 1:4.) �� ������ the definite article balances that of �� ���. Note that the latter is at the beginning of the sentence and the former at the end.) Verse 15 16) �� ��� With the dative Paul attributes credit to God. When a static verb with the dative as part of the predicate occurs, it ascribes credit (or discredit) to God.��58��) ���������� the progressive present tense of simultaneous action, those who are being saved. ) � & �0� note the significance of these two prepositions that denote movement from a source and motion into something from beginning to end.

Some witnesses lack the preposition � (twice), but the harder reading with the preposition is preferred.) ���� together with the adjective 0����� (able) it expresses fitness for a given task.) Verse 17) ���� & ������������ the periphrastic construction is equivalent to the present tense and conveys linear action.��59��) ������ the many instead of the rest (�1 ������), which is of Western sources, is preferred.��60��) a� second occurrence. The verb to send in the passive must be supplied to make the clause complete.) Summary of Chapter 2) Paul continues to explain the reasons for not coming to Corinth: his last visit had been painful, and he prefers that his next visit be joyful. He had written a letter out of much distress and a heavy heart.) Someone who had sinned and caused grief in the community had been punished. Paul now urges the Corinthians to forgive and comfort the sinner and to reinstate him, so that the brother would not be overcome by sorrow and fall prey to Satan. Paul himself has forgiven the man.) Apparently Paul and Titus had arranged to meet in Troas, where Paul arrived to preach the gospel. The Lord provided an open door to the gospel, but Paul had no peace of mind because Titus had not come.

Thus Paul said good-by and traveled to Macedonia.) With imagery taken from a victory parade of a conqueror who leads captives in his procession, Paul portrays himself as a captured slave of God. God has conquered the apostle and is pleased with Paul s work of proclaiming the gospel. Paul describes this work as an aroma that is pleasing to those who are being saved and foul to those who are perishing. While others peddle the gospel for profit, Paul and his co-workers proclaim it out of a sincere heart and with the knowledge that God has sent them.) ) ) ) ) 4 Other translators prefer the Greek reading de, rendered as the adversative but or however (KJV, NKJV, NAB, NASB, Cassirer).) 5 Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), pp. 52, 54 57; D. R. Hall, Pauline Church Discipline, TynB 20 (1969): 3 26; Udo Borse, Tr�nenbrief und 1.

Korintherbrief, StudNTUmwelt 9 (1984): 175 202.) 6 Donald Guthrie, New Testament Introduction, 4th rev. ed. (Leicester: Apollos; Downers Grove: Inter-Varsity, 1990), p. 442. Udo Borse dismisses Paul s failure to mention the second visit in I Corinthians as insignificant. See his Tr�nenbrief, p. 181.) 7 Bauer, p. 220. The NCV repunctuates but has a paraphrase to make the point: If I make you sad, who will make me glad? Only you can make me glad particularly the person whom I made sad. ) 8 Consequently, some translators make the reference in the last clause of verse 2 plural: but you whom I have grieved (e.g., NIV; Eugene H. Peterson, The Message: The New Testament in Contemporary English [Colorado Springs, Colo.: NavPress, 1993]).) 9 Bruce M.

Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), p. 508. See also the commentaries of Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 46; and Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), p. 139.) 10 Bauer, p. 392; Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #442.) 11 C. F. D.

Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 57.) 12 Compare Bauer, p. 290, that I might not be a burden to any of you. Translations vary: for example, I do not want to make it worse than it already is (NCV); I have no wish to press my point unduly (Cassirer); and I do not want to be too hard on him (GNB). Many versions paraphrase the Greek text and try to approximate its exact meaning.) 1 1 2 8 0 “tw://bible.?id=47.2.5|AUTODETECT|” 13 Consult Colin G. Kruse, The Offender and the Offence in ) 7 1 -1 9 0 “tw://bible.?id=47.2.5|AUTODETECT|” II Corinthians 2:5) 1 1 -1 9 0 0 and 7:12, EvQ 60 (1988): 129 39, esp. p. 135.) 1 5 2 8 0 0 14 Consult A. M. G. Stephenson, A Defence of the Integrity of II Corinthians, The Authorship and Integrity of the New Testament, TC 4 (London: SPCK, 1965), p. 93.) 15 Refer to G. W. H.

Lampe, Church Discipline and the Epistles to the Corinthians, in Christian History and Interpretation: Studies Presented to John Knox, ed. W. R. Farmer, C. F. D.

Moule, and R. R. Niebuhr (Cambridge: Cambridge University Press, 1967), pp. 353 54.) 16 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T. A. Small (Grand Rapids: Eerdmans, 1964), p. 30.) 17 Johannes Behm, TDNT, 3:1099; see also J.

I. Packer, NIDNTT, 1:664.) 18 Colin G. Kruse, The Second Epistle of Paul to the Corinthians: An Introduction and Commentary, The Tyndale New Testament Commentaries series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), vol. 8, pp. 41 45.) 1 1 2 8 0 “tw://bible.*?id=47.7.12|AUTODETECT|”

19 Refer to C. K. Barrett, I ������� 7 1 -1 9 0 “tw://bible.*?id=47.7.12|AUTODETECT|”

II Cor. 7, 12) 1 1 -1 9 0 0

), in Verborum Veritas, ed. Otto B�cher and Klaus Haacker (Wuppertal: Brockhaus, 1970), pp. 153 55; also in Essays on Paul (Philadelphia: Westminster, 1982), pp. 111 13. Barrett thinks that the offender is not a Corinthian but a stranger. See The Second Epistle to the Corinthianns, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), pp. 89 90.) 1 10 2 8 0 0

20 Compare Hughes, Second Epistle to the Corinthians, p. 63; James Denney, The Second Epistle to the Corinthians, 2d ed., The Expositor s Bible series (New York: Armstrong, 1900), p. 74.) 21 Refer to the detailed presentation of Furnish, II Corinthians, pp. 163 68.) 22 See Frances Young and David F. Ford, Meaning and Truth in II Corinthians, BFT (London: SPCK, 1982), p. 53.) 23 Consult Kruse, Offender and the Offence, pp. 132 34.) 24 Hall, Pauline Church Discipline, p. 24.) 25 Consult Borse, Tr�nenbrief, p. 188.) 26 Bauer, p. 721.) 27 Compare Moule, Idiom-Book, p. 108.) 28 Metzger, Textual Commentary, p. 508.) 29 Refer to F. F. Bruce, The Acts of the Apostles: Greek Text with Introduction and Commentary, 3d rev. and enlarged ed. (Grand Rapids: Eerdmans, 1990), p. 357.) 1 1 2 8 0 “tw://bible.*?id=45.15.19|AUTODETECT|”

30 The gospel of Christ: ) 7 1 -1 9 0 “tw://bible.*?id=45.15.19|AUTODETECT|”

Rom. 15:19) 1 1 -1 9 0 “tw://bible.*?id=46.9.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.12|AUTODETECT|”

I Cor. 9:12) 1 1 -1 9 0 “tw://bible.*?id=47.2.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.2.12|AUTODETECT|”

II Cor. 2:12) 1 1 -1 9 0 “tw://bible.*?id=47.9.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.9.13|AUTODETECT|”

9:13) 1 1 -1 9 0 “tw://bible.*?id=47.10.14|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.10.14|AUTODETECT|”

10:14) 1 1 -1 9 0 “tw://bible.*?id=48.1.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.1.7|AUTODETECT|”

Gal. 1:7) 1 1 -1 9 0 “tw://bible.*?id=50.1.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.1.27|AUTODETECT|”

Phil. 1:27) 1 1 -1 9 0 “tw://bible.*?id=52.3.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=52.3.2|AUTODETECT|”

I Thess. 3:2) 1 1 -1 9 0 “tw://bible.*?id=53.1.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=53.1.8|AUTODETECT|”

II Thess. 1:8) 1 1 -1 9 0 “tw://bible.*?id=45.1.1|AUTODETECT|”

. The gospel of God: ) 7 1 -1 9 0 “tw://bible.*?id=45.1.1|AUTODETECT|”

Rom. 1:1) 1 1 -1 9 0 “tw://bible.*?id=45.15.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.15.16|AUTODETECT|”

15:16) 1 1 -1 9 0 “tw://bible.*?id=47.11.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.11.7|AUTODETECT|”

II Cor. 11:7) 1 1 -1 9 0 “tw://bible.*?id=52.2.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=52.2.2|AUTODETECT|”

I Thess. 2:2) 1 1 -1 9 0 “tw://bible.*?id=52.2.8-52.2.9|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=52.2.8-52.2.9|AUTODETECT|”

8 9) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

31 Ulrich Becker, NIDNTT, 2:111; Gerhard Friedrich, TDNT, 2:731.) 1 1 2 8 0 “tw://bible.*?id=45.16.2|AUTODETECT|”

32 E.g., ) 7 1 -1 9 0 “tw://bible.*?id=45.16.2|AUTODETECT|”

Rom. 16:2) 1 1 -1 9 0 “tw://bible.*?id=45.16.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.16.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=45.16.11-45.16.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.16.11-45.16.13|AUTODETECT|”

11 13) 1 1 -1 9 0 “tw://bible.*?id=45.16.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=45.16.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=46.4.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.4.17|AUTODETECT|”

I Cor. 4:17) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

33 Consult Scott J. Hafemann, The Comfort and Power of the Gospel: The Argument of II Corinthians 1 3, RevExp 86 (1989): 333.) 1 1 2 8 0 “tw://bible.*?id=48.2.1|AUTODETECT|”

34 References to Titus are 2:13; 7:6, 13 14; 8:6, 23; 12:18; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.1|AUTODETECT|”

Gal. 2:1) 1 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.2.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=55.4.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=55.4.10|AUTODETECT|”

II Tim. 4:10) 1 1 -1 9 0 “tw://bible.*?id=56.1.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=56.1.4|AUTODETECT|”

Titus 1:4) 1 1 -1 9 0 0

. Borse ( Tr�nenbrief, p. 196) advances the hypothesis that Paul uses the name Titus as a diminutive form of Timothy, so that in this epistle he thinks of only one person: Timothy. The question is whether this hypothesis is necessary at all.) 1 3 2 8 0 0

35 For the hypothesis that 2:14 7:4 is a separate unit, an interpolation, see the discussion in the Introduction.) 36 Refer to C. K. Barrett, Titus, in Neotestamentica et Semitica: Studies in Honour of Matthew Black, ed. E. Earle Ellis and Max Wilcox (Edinburgh: Clark, 1969), pp. 8 9; also in Essays on Paul (Philadelphia: Westminster, 1982).) 37 Moule, Idiom-Book, p. 44.) 1 1 2 8 0 “tw://bible.*?id=47.2.13|AUTODETECT|”

38 See Jerome Murphy-O Connor, Paul and Macedonia: The Connection between ) 7 1 -1 9 0 “tw://bible.*?id=47.2.13|AUTODETECT|”

II Corinthians 2.13) 1 1 -1 9 0 0

and 2.14, JSNT 25 (1985): 99 103; Margaret E. Thrall, A Second Thanksgiving Period in II Corinthians, JSNT 16 (1982): 101 24.) 1 1 2 8 0 “tw://bible.*?id=47.2.13-47.2.14|AUTODETECT|”

39 Consult Andrew Perriman, Between Troas and Macedonia: ) 7 1 -1 9 0 “tw://bible.*?id=47.2.13-47.2.14|AUTODETECT|”

II Cor. 2:13 14) 1 1 -1 9 0 0

, ExpT 101 (1989): 39 41. See also Jean H�ring, The Second Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P. J. Allcock (London: Epworth, 1967), p. 18.) 1 1 2 8 0 “tw://bible.*?id=45.6.17|AUTODETECT|”

40 ) 7 1 -1 9 0 “tw://bible.*?id=45.6.17|AUTODETECT|”

Rom. 6:17) 1 1 -1 9 0 “tw://bible.*?id=45.7.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.7.25|AUTODETECT|”

7:25) 1 1 -1 9 0 “tw://bible.*?id=46.15.57|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.57|AUTODETECT|”

I Cor. 15:57) 1 1 -1 9 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

II Cor. 2:14) 1 1 -1 9 0 “tw://bible.*?id=47.8.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.8.16|AUTODETECT|”

8:16) 1 1 -1 9 0 “tw://bible.*?id=47.9.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.9.15|AUTODETECT|”

9:15) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

41 Calvin, II Corinthians, p. 33. Compare also, [God] makes us, in Christ, partners of his triumph (JB). Another translation inserts the words with him in the clause [God] always leads us in triumph with him in Christ (Bauer, p. 363). And see Hans Lietzmann, An die Korinther I/II, augmented by Werner G. K�mmel, Handbuch zum Neuen Testament 9 (T�bingen: Mohr, 1969), p. 198.) 1 1 2 8 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

42 Consult Barrett, Second Corinthians, p. 98; Paul B. Duff, Metaphor, Motif, and Meaning: The Rhetorical Strategy behind the Image Led in Triumph in ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

II Corinthians 2:14) 1 1 -1 9 0 0

, CBQ 53 (1991): 79 92.) 1 1 2 8 0 0

43 Rory B. Egan, Lexical Evidence on Two Pauline Passages, NovT 19 (1977): 34 62.) 1 1 2 8 0 “tw://bible.*?id=47.2.14-47.3.3|AUTODETECT|”

44 Scott J. Hafemann, Suffering and the Spirit: An Exegetical Study of ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14-47.3.3|AUTODETECT|”

II Cor. 2:14 3:3) 1 1 -1 9 0 0

within the Context of the Corinthian Correspondence, WUzNT 2.19 (T�bingen: Mohr, 1986), p. 36.) 1 1 2 8 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

45 See Grosheide, Tweede Brief aan Korinthe, p. 95; Lamar Williamson, Jr., Led in Triumph, Paul s Use of ThriambeuM, Interp 22 (1968): 317 32; Peter Marshall, A Metaphor of Social Shame: thriambeuein in ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14|AUTODETECT|”

II Cor. 2:14) 1 1 -1 9 0 0

, NovT 25 (1983): 302 17.) 1 1 2 8 0 “tw://bible.*?id=47.2.14-47.2.16|AUTODETECT|”

46 Cilliers Breytenbach, Paul s Proclamation and God s thriambos 7 1 -1 9 0 “tw://bible.*?id=47.2.14-47.2.16|AUTODETECT|”

II Corinthians 2:14 16) 1 1 -1 9 0 0

b), Neotest 24 (1990): 269.) 1 2 2 8 0 0

47 Hendrik Simon Versnel, Triumphus: An Inquiry into the Origin, Development and Meaning of the Roman Triumph (Leiden: Brill, 1970), p. 1.) 48 Compare Hafemann, Suffering and the Spirit, p. 45.) 1 1 2 8 0 “tw://bible.*?id=1.8.21|AUTODETECT|”

49 ) 7 1 -1 9 0 “tw://bible.*?id=1.8.21|AUTODETECT|”

Gen. 8:21) 1 1 -1 9 0 “tw://bible.*?id=2.29.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=2.29.18|AUTODETECT|”

Exod. 29:18) 1 1 -1 9 0 “tw://bible.*?id=26.20.41|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.20.41|AUTODETECT|”

Ezek. 20:41) 1 1 -1 9 0 “tw://bible.*?id=49.5.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.2|AUTODETECT|”

Eph. 5:2) 1 1 -1 9 0 “tw://bible.*?id=50.4.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.4.18|AUTODETECT|”

Phil. 4:18) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

50 Barrett, Second Corinthians, p. 99. Refer to SB 3:497. Both Plummer and Furnish, in their respective commentaries, disagree with Barrett s interpretation.) 51 Calvin, II Corinthians, p. 35.) 1 1 2 8 0 “tw://bible.*?id=5.2.0|AUTODETECT|”

52 Maurice Carrez translates verse 16, For some (on the way of salvation), it is an aroma of death (of Christ) which leads to the death (of Christ); for others (on the way of perdition), it is an aroma of life (of Christ) which leads to the life (of Christ). And who is equal to such an office? See his Odeur de Mort, Odeur de Vie 7 1 -1 9 0 “tw://bible.*?id=47.2.16|AUTODETECT|”

Deuteronomy 2) 7 1 -1 9 0 “tw://bible.*?id=47.2.16|AUTODETECT|”

Co 2, 16) 1 1 -1 9 0 0

), RevHistPhilRel 64 (1984): 135 42. However, this version is not so much a translation as an interpretation.) 1 3 2 8 0 0

53 Refer to Denney, Second Corinthians, p. 95.) NIV New International Version) REB Revised English Bible) 1 1 2 8 0 “tw://bible.*?id=47.2.14-47.2.17|AUTODETECT|”

54 SB 3:498 99; T. W. Manson, ) 7 1 -1 9 0 “tw://bible.*?id=47.2.14-47.2.17|AUTODETECT|”

II Cor. 2:14 17) 1 1 -1 9 0 0

Suggestions towards an Exegesis, in Studia Paulina, ed. J. N. Sevenster and W. C. van Unnik (Haarlem: Bohn, 1953), pp. 155 62.) 1 1 2 8 0 “tw://bible.?id=47.2.16|AUTODETECT|” 55 Compare Dieter Georgi, The Opponents of Paul in Second Corinthians (Philadelphia: Fortress, 1986), p. 231; Thomas E. Provence, Who Is Sufficient for These Things? An Exegesis of II Corinthians ii 15 iii 18, NovT 24 (1982): 54 81; Francis T. Fallon, Self s Sufficiency or God s Sufficiency: ) 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” II Corinthians 2:16) 1 1 -1 9 0 0 , HTR 76 (1983): 369 74.) 1 1 2 8 0 0 56 Friedrich B�chsel, TDNT, 2:397 98.) 1 1 2 8 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” 57 Georgi, Opponents of Paul, pp. 233 34; J.-F. Collange, �nigmes de la deuxi�me �p�tre de Paul aux Corinthiens: �tude ex�g�tique de ) 7 1 -1 9 0 “tw://bible.?id=47.2.14-47.7.4|AUTODETECT|” II Cor. 2:14 7:4) 1 1 -1 9 0 0 , SNTSMS 18 (New York and Cambridge: Cambridge University Press, 1972), p. 37.) 1 3 2 8 0 0 58 J. H. Moulton and Nigel A. Turner, A Grammar of New Testament Greek (Edinburgh: Clark, 1963), vol. 3, Syntax, p. 239.) 59 Moule, Idiom-Book, p. 17.) 60 Metzger, Textual Commentary, p. 508.)