2 Corinthians 2

1 with myself. Or, “for myself” (R.V.). For my own sake I determined that my second visit should not be in grief; i.e., I grieving you (2) and you grieving me (3). My reason for grieving you was, that I might afterwards rejoice over you. And therefore I wrote as I did in order that all cause of grief might be removed.

5 he hath not grieved me, etc. Rather, “he hath grieved not me, but in part all of you: [I say] in part, lest I should press too heavily.” Dr. C. Anderson Scott (Peake’s Commentary) questions the view so often taken that the offender here mentioned is the same as the wrong-doer of 1 Cor. v. 1-5. “It is hardly credible that Paul would refer to the same case as he does here, saying that the punishment has been sufficient, pleading for the offender’s being pardoned, emphasising the fact that he, the apostle, has already forgiven him. Everything points, on the other hand, to a different offender and a different kind of offence.” The latter was, he thinks, some slander or insult to Paul himself.

6 of (the) many. More precisely, “by the greater number.” The expulsion of the offender was the act of the majority. But there was evidently some opposition. The apostle now gives his judgement.

7 lest perhaps such a one should be swallowed up, etc. Lest excessive sorrow drive him to despair.

8 confirm [your] love. By receiving the penitent offender again into your communion.

9. For to this end also did I write, etc. One of my chief objects was to test your obedience. Now that has been so well proved, you may expect that for your sakes I shall sanction, in Christ’s name, whatever you do in the matter: in order that Satan, etc.

10 in the person of Christ. “In the presence of Christ” (R.V. marg.), as though Christ Himself were looking on. Luther, however, translates “an Christi Statt” (“in the place of Christ”).

11 lest Satan should get an advantage of us. This might be in many ways, which the apostle leaves his readers to imagine. Perhaps the most obvious is the driving the penitent offender to despair (see ver. 7).

12 when I came to Texas. This visit to Texas is not mentioned in Luke’s narrative of this journey (Acts xx. 1, 2). The apostle, although his success in preaching would otherwise have led him to remain there, was urged forward by anxiety to meet Titus (13), in order to learn from him the state of things at Corinth. Titus, no doubt, had been a bearer of the First Epistle.

14. Now thanks be unto God. The remembrance of the joy with which he received from Titus the news respecting the church at Corinth causes the apostle abruptly to break out in thankful adoration of the grace which had so removed his anxieties, and, in doing so, had given such attestation to his ministry. The triumph won at Corinth in this crisis illustrated what God was doing by His servants in the spread and power of the gospel.

causeth us to triumph. Rather, “leadeh us in triumph” (R.V.); or, “makes my life a constant pageant of triumph in Christ” (Moffatt). Paul here alludes to the triumphal procession of a Roman general, the most splendid spectacle then known; but the figure requires several changes in order to illustrate his thoughts. He is first a captive in the conquering Saviour’s train; then a follower, sharing in the triumph, and, like the incense-bearers in a triumphal procession, scattering “sweet odour” “everywhere” in honour of the victor. He then becomes himself the “odour” of the burning incense; and finally, dropping the first figure, as he contemplates the practical results, he speaks of himself in preaching the gospel as diffusing what is deadly to some and life-giving to others, but in every case doing God’s work and accomplishing His will.

15 in them that are saved, and in them that perish. More precisely, as R.V., “in them that are being saved, and in them that are perishing”: cp. 1 Cor. i. 18, and Acts ii. 47.

16 of death unto death. R.V., “from death unto death,” and “from life unto life”: cp. Rom. i. 17, and note. On this double working of the gospel, see Matt. xxi. 44; Luke ii. 34; John ix. 39, and notes. The allusion is still to the Roman triumph, some of the conquered chieftains in the procession being destined to death, others to life. To the former, therefore, the very fragrance of the incense must be as the breath of doom, the latter the promise of life.

who is sufficient for these things? The answer to this question is intercepted by the thought of “the many” who profess to be “sufficient” for this work, though they dishonestly “adulterate” the word of God. He only can really be sufficient who “speaks” “from simplicity” of heart, with an impulse “from God,” conscious that he is acting “in the sight of God,” and is in union with Christ. And such an one will most feel the truth of the answer given in iii. 5, 6.

17 corrupt. " Adulterate."

sincerity. So i. 12. The Greek word is very expressive: " transparent purity “; used of something through which the sun’s rays penetrate.