2 Corinthians 2
OGC**Butler’s Commentary
Chapter Two**
THE PROBLEM OF LONELINESS
IDEAS TO INVESTIGATE:
What pain was Paul reluctant to cause the Corinthians?
Who is the one who had caused pain both to Paul and the church?
What are the designs of Satan about which we should not be ignorant?
What aroma do Christians become to God?
Who are peddlers of God’s word? What’s wrong with peddling it?
APPREHENSION:
Why is the writing of this second epistle causing Paul pain?
Why was Paul so intent on resolving the alienation he was getting from the Corinthian church?
Who was causing pain in Corinth?
Can you recount in your own words the scenario of Paul’s dealings with the Corinthian church which led to all this pain?
How will Satan gain advantage over these Corinthian Christians according to Paul?
Why should Christians want to know the devil’s designs?
What very evident design did the devil have for the Corinthian church?
Why did Paul turn aside from the door opened to him in Troas?
What event of the first century is Paul using to portray the Christian ministry in 2 Corinthians 2:14-16?
What is a peddler of the word of God?
APPLICATION:
Why are preacher’s pained when there is division in the church?
Does causing grief to one of the leaders of the church hurt the rest of the church? How?
How far should church discipline go? When is it too much? What is the church to do about a member who repents after discipline?
How does being unforgiving make us vulnerable to Satan’s designs?
How do we keep ourselves from being ignorant of Satan’s designs?
Should preachers be allowed to have special friends in a congregation?
Should preachers ever get depressed and so lonely they can-’t go through opened doors? Do they? What can a congregation do to help them?
How does the earnestness of the ministry of the gospel contribute to making some preacher’s lonely?
Is preaching the gospel a racket? For whom?
How may a preacher handle the problem of loneliness?
CORINTHIAN CORRESPONDENCE AND VISITS
Taken from the book Chronological and Background Charts of the New Testament, by H. Wayne House, pub. 1981 by Zondervan Publishing House.
Event
Scripture Reference
Founding of church on second missionary journey
Leaving Corinth, arriving at Ephesus
Writing a letter now lost[1]
[1] Some believe 2 Corinthians 6:14 to 2 Corinthians 7:1 is a fragment of this letter.
Receiving a bad report from some from Chloe’S household and a letter from Corinth
1 Corinthians 1:11; 1 Corinthians 7:1
Writing of I Corinthians
I Corinthians
Sending of Timothy and Erastus to Corinth
Acts 19:22; 1 Corinthians 4:17; 1 Corinthians 16:10
Hearing of serious crisis in Corinth caused by Jewish emissaries in which Paul’S authority is questioned
2 Corinthians 10:10; 2 Corinthians 11:23; 2 Corinthians 12:6-7
Making a hasty trip to Corinth (painful visit)
2 Corinthians 2:1; 2 Corinthians 12:14; 2 Corinthians 13:1
Writing of severe letter to Corinth
2 Corinthians 2:3-9; 2 Corinthians 7:8-12
Searching for Titus in Troas and Macedonia
Finding of Titus, who reports worst at Corinth is over
Writing of II Corinthians
II Corinthians
Making third visit to Corinth
Acts 19:21; Acts 20:3; 2 Corinthians 13:1
A CHRONOLOGY OF THE APOSTOLIC AGE
Crucifixion
Friday, April 3, 33
Pentecost (Acts 2:1-47)
Sunday, May 25, 33
Peter’s second sermon; Peter brought before Sanhedrin (Acts 3:1 to Acts 4:31)
summer 33
Death of Ananias and Sapphira (Acts 4:32 to Acts 5:11)
33-34
Peter brought before Sanhedrin (Acts 5:12-42)
34-35
Deacons selected (Acts 6:1-7)
late 34-early 35
Stephen martyred (Acts 6:8 to Acts 7:60)
April 35
Paul’s conversion (Acts 9:1-7)
summer 35
Paul in Damascus and Arabia (Acts 9:8-25; Galatians 1:16-17
summer 35-early summer 37
Paul in Jerusalem, first visit (Acts 9:26-29; Galatians 1:18-20)
summer 37
Paul to Tarsus and Syria-Cilicia area (Acts 9:30; Galatians 1:21)
autumn 37
Peter’s ministry to Gentiles (Acts 10:1 to Acts 11:18)
40-41
Barnabas to Antioch (Acts 11:19-24)
41
Paul to Antioch (Acts 11:25-26)
spring 43
Agabus’s prediction of famine (Acts 11:27-28)
spring 44
Agrippa’s persecution, James martyred (Acts 12:1-23)
spring 44
Relief visit, Paul’s second visit to Jerusalem (Acts 11:30; Galatians 2:1-10)
autumn 47
Paul in Antioch (Acts 12:24 to Acts 13:1)
autumn 47-spring 48
First missionary journey (Acts 13:1-52; Acts 14:1-28) Departure from Antioch
April 48-Sept. 49
Cyprus
April 48
Pamphylia
April-June 48
Pisidian Anitoch
first of July-middle of July 48
Iconium
Oct. 48-last of Feb. 49
Lystra-Derbe
March-middle of June 49
Return visit to churches
middle of June-Aug. 49
Return to Antioch of Syria
Sept. 49
Peter in Antioch (Galatians 2:11-16)
autumn 49
Galatians written from Antioch
autumn 49
Jerusalem council, Paul’s third visit (Acts 15:1-41)
autumn 49
Paul in Antioch (Acts 12:25 to Acts 13:1)
winter 49/50
Second missionary journey (Acts 15:25 to Acts 18:22)
April 50-Sept. 52
Departure from Antioch
April 50
Syria and Cilicia
April 50
Lystra-Derbe
May 50
Iconium
last of May-middle of June 50
Pisidian Antioch
middle of June-first of July 50
Antioch to Troas
July 50
Philippi
Aug.-Oct. 50
Thessalonica
Nov. 50-Jan. 51
Berea
Feb. 51
Athens
last of Arrival at Corinth
Arrival at Corinth
middle of March 51
Silas and Timothy arrive from Berea
April/May 51
I Thessalonians written
early summer 51
II Thessalonians written
summer 51
Departure from Corinth
first of Sept. 52
Ephesus
middle of Sept. 52
Jerusalem, Paul’s fourth visit
last of Sept. 52
Return to Antioch
first/middle of Nov. 52
Paul’s stay at Antioch
winter 52/53
Third missionary journey (Acts 18:23 to Acts 21:16)
spring 53-May 57
Departure from Antioch
spring 53
Visiting Galatian churches
spring-summer 53
Arrival at Ephesus
Sept. 53
I Corinthians written
early spring 56
Departure from Ephesus (riot)
first of May 56
Troas
May 56
Arrival in Macedonia
first of June 56
II Corinthians written
Sept. Oct. 56
Departure from Macedonia
middle of Nov. 56
Arrival in Corinth
last of Nov. 56
Romans written
winter 56/57
Departure from Corinth
last of Feb. 57
Philippi
April 6-14, 57
Troas
April 19-25, 57
Troas to Assos
Monday, April 25, 57
Assos to Mitylene
April 26, 57
Mitylene to Chios
April 27, 57
Chios to Trogyllium
April 28, 57
Trogyllium to Miletus
April 29, 57
Ephesian elders-’ visit with Paul
April 30-May 2
Miletus to Patara
May 2-4, 57
Patara to Tyre
May 5-9, 57
Stay at Tyre
May 10-16, 57
Tyre to Caesarea
May 17-19, 57
Stay at Caesarea
May 19-25, 57
Caesarea to Jerusalem
May 25-27, 57
Jerusalem, Paul’s fifth visit
eve of Pentecost, May 27, 57
Meeting with James (Acts 21:13-23)
May 28, 57
Paul’s arrest and trial before Felix (Acts 21:26 to Acts 24:22)
May 29-June 9, 57
First day of purification
Sunday, May 29, 57
Second day of purification
May 30, 57
Third day of purification
May 31, 57
Fourth day of purification
June 1, 57
Fifth day of purification, riot, Paul’s speech
June 2, 57
Paul before the Sanhedrin
June 3, 57
Appearance of the Lord (night) Conspiracy (day)
June 4, 57
Journey to Antipatris (night) Journey to Caesarea (day)
June 5, 57
Waiting in Caesarea for trial
June 5-9, 57
Trial before Felix
Thursday, June 9, 57
Paul before Felix and Drusilla (Acts 24:24-26)
June 57
Caesarean imprisonment (Acts 24:27)
June 57-Aug. 59
Trial before Festus (Acts 25:7-12)
July 59
Trial before Agrippa (Acts 26:1-32)
first of Aug. 59
Voyage to Rome (Acts 27:1 to Acts 28:29)
Aug. 59-Feb. 60
Departure from Caesarea
middle of Aug. 59
Myra
first of Sept. 59
Fair Havens
Oct. 5-10, 59
Shipwreck at Malta
last of Oct. 59
Departure from Malta
first of Feb. 60
Arrival in Rome
last of Feb. 60
First Roman imprisonment (Acts 28:30)
Feb. 60-March 62
Ephesians written
autumn 60
Colossians and Philemon written
autumn 61
Philippians written
early spring 62
James, the Lord’s brother, martyred
spring 62
Paul in Ephesus and Colosse
spring-autumn 62
Peter went to Rome
62
Paul in Macedonia
late summer 62-winter 62/63
I Timothy written
autumn 62
Paul in Asia Minor
spring 63-spring 64
Paul in Spain
spring 64-spring 66
Christians persecuted, Peter martyred
summer 64
Paul in Crete
early summer 66
Paul in Asia Minor
summer-autumn 66
Titus written
summer 66
Paul in Nicopolis
winter 66/67
Paul in Macedonia and Greece
spring-autumn 67
Paul arrested and brought to Rome
autumn 67
II Timothy written
autumn 67
Paul’s death
spring 68
Destruction of Jerusalem
Sept. 2, 70
**Applebury’s Comments
CHAPTER TWO**
Analysis
A.
Paul continued the explanation of his deferred visit to Corinth (2 Corinthians 2:1-13).
He explained his personal reason for the delay (2 Corinthians 2:1-4).
a)
He had decided not to come again in sorrow.
b)
He gave his reason: If I make you sorry, who is there to gladden me but the one I made sorry?
c)
He reminds them that he had writtenin First Corinthiansthis very thing:
(1)
He did so in order that he might not have sorrow from those who ought to make him rejoice.
(2)
He had done so because he was confident that his joy was their joyhis visit was to be enjoyed by all.
d)
He told them about the nature and purpose of his writing (First Corinthians).
(1)
He wrote it out of affliction, anguish of heart, and many tears.
(2)
He did so not to cause sorrow, but that they might know of his abundant love for them.
He explained his attitude toward the one who had caused the sorrow (2 Corinthians 2:5-11).
a)
He explained his reasons for this attitude (2 Corinthians 2:5-7).
(1)
He had caused sorrow not to Paul alone but, in part, to all.
(2)
His punishment at the hand of the many was sufficient.
(3)
It was Paul’s judgment that he should be forgiven lest he be overcome by his sorrow.
b)
He appealed to them to let the one who caused the sorrow know of their forgiveness (2, Colossians 2:8-11).
(1)
He urged them to confirm their love for him.
(2)
He had written (in First Corinthians) to put them to the test, that is, to see whether or not they would obey him in all things.
(3)
He joined with them in forgiving this one for their sakes in the presence of Christ.
(4)
Such forgiveness would prevent Satan from gaining the advantage over them.
(5)
He gave his reasons for this appeal: We are not ignorant of Satan’s thoughts.
He explained why he left Troas and went to Macedonia (2 Corinthians 2:12-13).
a)
The move to Troas.
(1)
It was for the gospel of Christ.
(2)
There a door was opened for him in the Lord.
b)
The move to Macedonia.
(1)
He had found no relief for his anxiety over Corinth.
(2)
He had not found Titus.
B.
Paul interrupted the account of his search for Titus with an expression of thanks to God for Triumph in Christ (2 Corinthians 2:14-17).
His thanksgiving: (2 Corinthians 2:14).
a)
For His continuous leading in triumph in Christ.
b)
For His making manifest through His messengers the savor of His knowledge in every place.
His explanation: (2 Corinthians 2:15-16 a).
a)
The messengers are a sweet savor of Christ unto God.
b)
The message is true with reference to those who are saved and those who perish.
c)
In one it is a message from death unto death, and the other from life unto life.
His question: (2 Corinthians 2:16 b - 2 Corinthians 2:17).
a)
Who is adequate for these things?
b)
We are, is his implied answer.
c)
The reason for this answer:
(1)
We are not as the many corrupting the Word of God.
(2)
We speak with sincerity in the sight of God in relation to Christ.
Questions
How many times did Paul visit Corinth?
Why had he postponed his coming to see them?
How had he caused them sorrow?
How had they gladdened his heart?
What was his purpose in writing to them as indicated by 1 Corinthians 4:14?
What are some of the ways in which the gospel message brings joy?
How many letters did Paul write to the Corinthians?
Instead of causing him tears, what did Paul have a right to expect from the brethren at Corinth?
What was it that had caused him such anguish of heart?
What was Paul’s purpose in telling them about his sorrow?
Why didn-’t Paul name the one who had caused the sorrow?
How does the case of the one mentioned in the fifth chapter of First Corinthians fit this situation?
What do the Scriptures say about the responsibility of Christians toward an erring brother?
What do they say that the erring one should do?
To whom besides Paul had this one caused sorrow?
Was the church unanimous in believing that this one had caused them sorrow?
How had the majority reacted to the direction which Paul had given for punishing the guilty one?
What was that punishment? What was its purpose?
Since the guilty person had repented, what was the church to do?
What did Jesus say about those who fail to forgive?
What did Paul say might happen to him if the church failed to forgive?
How were they to show their love for the one who had repented?
What advantage would Satan gain through an unforgiving attitude on their part?
Why did Paul say, We are not ignorant of his devices?
What are some of the ways in which Satan destroys the work of the church of God?
Why did Paul go to Troas?
What opportunity for the gospel did he find there?
What indication is there that he did not overlook this, even though he left Troas and went to Macedonia to find Titus?
What did his going on to Macedonia reveal to the Corinthians about Paul’s attitude toward them?
Why didn-’t Paul receive direct communication from God about the issues in Corinth instead of his having to wait until Titus reported to him?
What limit did God put on direct communication to the messengers of the gospel?
What did Paul think of Titus?
Why did Paul break off the description of his anxiety without saying whether or not he had met Titus in Macedonia?
What did he thank God for?
How could every effort of the apostle, even when the gospel was rejected by some, be thought of as triumph in Christ?
With what familiar custom did Paul describe his triumphant ministry for Christ?
To what did he liken the knowledge about Christ?
How did he indicate that Christ’s messengers were also acceptable to God?
With what two issues does the gospel message deal?
What did Paul mean when he asked, Who is sufficient for these things?
What made him adequate for the task of preaching the gospel?
What may this have suggested as to the false apostles who were troubling the Corinthians?
What figure did Paul have in mind when he spoke of those who were corrupting the Word?
By contrast, what did Paul say of his own sincerity?
For Discussion
What are some of the subtle ways in which Satan may be destroying the effectiveness of the church today?
What can the church do today to avoid misrepresenting the message of the gospel?
2 Corinthians 2:1-4
Applebury’s Comments
Further Explanation of the Deferred Visit Scripture
2 Corinthians 2:1-4. But I determined this for myself, that I would not come again to you with sorrow. 2 For if I make you sorry, who then is he that maketh me glad but he that is made sorry by me? 3 And I wrote this very thing, lest, when I came, I should have sorrow from them of whom I ought to rejoice; haying confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you.
*Comments
But I determined this for myself.*Putting the Corinthians first in his consideration, Paul explained that he had deferred his visit for their sakes, that is, to spare them the embarrassment of his having to reprove them upon his arrival at Corinth. He had left the choice up to them when he wrote 1 Corinthians 4:21. Would they have him come with a rod or in the spirit of gentleness and love? But he also had a personal reason: he did not want to come again with sorrow.
This raises the question about the number of visits Paul made to Corinth. Acts records only two: the first, when the church was established at Corinth, and a second which lasted three months before setting sail for Syria. See Acts 18:1; Acts 20:1-3. But in 2 Corinthians 12:14; 2 Corinthians 13:1 he mentions a third coming. In 2 Corinthians 13:2 he speaks of the second time when he was present with them. In 2 Corinthians 2:1 he says that he was determined not to come again with sorrow.
Various attempts have been made to harmonize all these references. The consensus is that Paul actually made at least three visits to Corinth, one of which is not mentioned in the book of Acts. This is the supposed sorrowful visit which, according to the theory, he made after writing First Corinthians and before writing II Corinthians.
These problems are interesting, but they do not affect the doctrine of the epistles of Paul or the history which Luke records in Acts. The Corinthians to whom Paul wrote these letters were fully aware of the number of times he had visited them as well as the number of letters he had written to them. We must also remember that it was not Luke’s purpose to give every detail of every event in the journeys of Paul. It is possible, however, to harmonize all the known facts without assuming that Paul made three visits to Corinth. The problem is with the number two visitthe so-called sorrowful one. A possible solution is found in 1 Corinthians 5:3-4. There Paul declares that although he was absent in body he was present in spirit when they were gathered together in the name of our Lord Jesus to deliver the offending brother to Satan for the destruction of the flesh that the spirit might be saved in the day of the Lord Jesus. That most certainly was a sorrowful experience for Paul, as much so as if he had actually been present in the flesh. He knew all the facts of the case; he understood the seriousness of the situation; he was aware of the fact that the man might not repent; he was also certain that this action was the only thing that could possibly bring him to his senses and cause him to change his way before it was too late. The reference in 2 Corinthians 13:2 to the second visit is very similar to his remarks in 1 Corinthians 5:3-4. Although we must admit that he does not say that he was present the second time in spirit, the footnote in ASV which reads as if I were present the second time, even though I am now absent, lends some support to the view.
*if I make you sorry.*The gospel which Paul preached was not intended to make people sorry, except those who were guilty of sin. Paul, of course, did not hesitate to tell the truth about sin even though it might make some sorry. Such sorrow was intended to lead them to repentance which would bring salvation. See 2 Corinthians 7:8-10.
The angel who announced the birth of Christ said, Behold I bring you good tidings of great joy, which shall be unto all the people. When Philip preached Christ in Samaria there was much joy in the city. See Acts 8:4-12. Paul wrote to the Philippians calling them his joy and his crown. See Philippians 4:1. Jesus spoke of the joy in heaven over one sinner who repents. The Ethiopian went on his way rejoicing after Philip had preached Christ to him and had baptized him into Christ. See Acts 8:39. Paul was eager to have the Corinthians overcome their sinful practices through obedience to the instructions he had written to them that his next visit might be one of rejoicing.
*who then is he that maketh me glad.*The Corinthian Christians who were his children in the gospel were a source of real joy to Paul. John held the same view toward those whom he had taught. He said, Greater joy have I none than this, to hear of my children walking in the truth (2 John 1:4). If it should become necessary for Paul to reprove the Corinthians when he visited them again, it would mean that the one whose heart had been gladdened by them was causing them sorrow. He did not want this to happen, for he was looking forward to a joyful meeting with the saints of God.
*And I wrote this very thing.*Paul had explained in his first epistle that he was not writing to shame them but rather to admonish them as his children. There was still another reason: The delay had given them time to think about their sinful ways and to correct them.
This raises the issue of the number of letters Paul wrote to the Corinthian church. Opinions vary. Some assume that he had written a lost epistle before writing First Corinthians. See 1 Corinthians 5:9. See comment on this issue in Studies in First Corinthians. Others assume that the section from 2 Corinthians 6:14-18; 2 Corinthians 7:1 was originally a part of a harsh letter which somehow became incorporated into this epistle. Still others assume that Chapter s ten through twelve of this epistle were originally part of some letter which Paul had written at another time to defend his apostleship.
A careful reading of Second Corinthians, however, reveals a very definite plan into which every part of this letter fits perfectly. Those who object to the sharp contrast between the expression of Paul’s affection and his strong warning about being unequally yoked with unbelievers as seen in chapter six, fail to see that such contrasts are to be found frequently in Paul’s writings. See Galatians five for the contrast between the works of the flesh and the fruit of the spirit. Second Corinthians is exactly what one would expect it to be in view of the deep concern Paul had for the church at Corinth. He expresses his heartfelt concern for those who were guilty of sin. But he turned to the opposite, expressing great hope and confidence and joy as he thought of the recoveryrepentanceof God’s people from those things that had disgraced them. The absence of any manuscript evidence to the contrary leaves us with the conclusion that Paul wrote only two epistles to the Corinthians. The discovery, even at this late date, of another genuine epistle of Paul to the Corinthians would show that he wrote more than two epistles, but, since he always wrote under the direction of the Holy Spirit, we can rest assured that it would in no way affect the doctrinal issues of the two letters which we know he did write to them. While some may find it worthwhile to spend time in these speculative things, it would seem that for the most of us, it would be better to spend our time learning those all important lessons which are so clearly presented in these letters that by the providence of God have come down to us with their solutions for problems which we face in this very day.
*of whom I ought to rejoice.*Paul’s hope for rejoicing depended on their obedience to the word which he had written to them. More than that, he was confident that they would, for the most part, obey the message of Christ which he as the inspired apostle had written to them. That would mean not only joy for Paul but for all the brethren at Corinth.
*I wrote unto you with many tears.*The distress and anguish of the apostle can be seen in his first letter. He was distressed that their sinful divisions were destroying the temple of God. It was with anguish of heart that he wrote to them to deliver to Satan the brother who was guilty of immoral conduct, the like of which was not even found among pagans. His tears stained the manuscript of First Corinthiansthose stains were evident to all who had the privilege of seeing itas he thought about the tragic divisions that made it impossible for them to keep the Lord’s Supper. His deep concern for them caused him to show them the more excellent way of love to counteract their strife over spiritual gifts that had been given them for the purpose of building up the body of Christ. He was distressed that some of them were denying the very foundation of the faith by denying the fact of the resurrection.
*that ye might know the love.*It was his love for them that caused his concern over the low state of affairs in the church at Corinth. As he considered the height to which they could rise by obeying the Word of Christ, he boldly declared his overflowing love for them.
2 Corinthians 2:1-11
**Butler’s Commentary
SECTION 1
Discord** (2 Corinthians 2:1-11)
2 For I made up my mind not to make you another painful visit. 2For if I cause you pain, who is there to make me glad but the one whom I have pained? 3And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all. 4For I wrote you out of much affliction and anguish of heart and with many tears, not to cause you pain but to let you know the abundant love that I have for you.
5 But if any one has caused pain, he has caused it not to me, but in some measurenot to put it too severelyto you all. 6For such a one this punishment by the majority is enough; 7so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. 8So I beg you to reaffirm your love for him. 9For this is why I wrote, that I might test you and know whether you are obedient in everything. 10Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, to keep Satan from gaining the advantage over us; for we are not ignorant of his designs.
**2 Corinthians 2:1-4 Pain: **The pain of discord among Christian brethren is severe, This is especially true when a preacher (like Paul) suffers the alienation of any part of his congregation. A person (or persons) in the church at Corinth had been attacking Paul’s integrity. They had also been causing divisions in the church (see Background notes in this commentary). Paul had made a visit to Corinth (see chart, Corinthian Correspondence and Visits, pp. 57-61) to resolve this estrangement and it was painful. The Greek word translated painful is lupo and means grieve. It was a grief-filled experience. Paul knew the pain and loneliness of having brethren alienate themselves against their father in the faith. Apparently the visit did not produce the harmony Paul desiredespecially with one person. So he sat down and wrote a severe letter (2 Corinthians 2:3-9; 2 Corinthians 7:8-12) directing the church to discipline the troublemaker.
The apostle did all he felt the Lord would want him to do to resolve the situation. He determined he would not make another painful visit. If he goes on inflicting pain and causing the Christians there to grieve, who will be there to make him glad? He does intend to make another visit to Corinth but he wants it to be a happy occasion. Paul was tender-hearted and would acknowledge that when he pained the Corinthians, he would hurt too. All he would get back from paining them was pain. And his desire to keep from causing them sorrow was because he loved them so dearly.
What a lovely picture he humbly paints of himself in 2 Corinthians 2:4. The severe letter he wrote after returning from his painful visit was written with much affliction and anguish of heart and through tear-dimmed eyes. What an example for preachers today who may suffer without warrant the alienation and trouble-making of certain members of the flock! With Paul there is no defensiveness, no resentment, no desire to retaliate. There is much distress, much anxiety and much crying. Everything done (visits and letters) was done out of abundant love.
From the very beginning of the trouble in Corinth, Paul felt the loneliness and pain of their alienation. He wanted it resolved. He got no thrill or satisfaction out of stirring up the situation or prolonging it or intensifying it. Anxiety for all the churches was a constant thing with Paul (see 2 Corinthians 11:28-29). The pain any of the brethren suffered hurt Paul. The Corinthian brethren are not the only ones over whom Paul shed tears (see Acts 20:18-19). Some preachers are not able to endure the affliction, anguish, anxiety and tears of loneliness in the ministry. They quit the ministry. There is failure on the part of both congregation and preacher when preacher burn-out occurs. But if both congregation and preacher were willing to pattern their faith and obedience more on the examples of the New Testament, there would be less failure.
**2 Corinthians 2:5-11 Powerlessness: **Before Paul wrote II Corinthians, he had found Titus in Macedonia (2 Corinthians 7:6-16) and Titus had reported encouraging news from the church in Corinth. The worst between the church and Paul was over. Titus reported that the Corinthian brethren were longing, mourning and zealous for Paul. Nevertheless, he wrote the words of this text to caution the brethren about prolonging the discord and alienation lest it sap them of their spiritual power.
Who is the one who has caused pain? Many commentators think this one is the incestuous man mentioned in 1 Corinthians 5:1-8. Look at this characterization of the one who has caused pain:
a.
The Corinthians felt the person had caused pain only to Paul, but the apostle corrected them and said he had caused pain to the Corinthians as well, 2 Corinthians 2:5.
b.
The majority of the congregation had exercised some form of severe discipline upon the person, 2 Corinthians 2:6.
c.
Some of the congregation did not think the discipline was adequate, and were planning to extend it, thus prolonging the alienation, 2 Corinthians 2:6.
d.
The person was in danger of being overwhelmed by excessive sorrow, 2 Corinthians 2:7.
e.
So Paul strongly urged the congregation to not prolong the punishment, but forgive, comfort and reaffirm their love for him, 2 Corinthians 2:7-8.
f.
He had written his former severe letter to them about this offender in order to test their obedience to apostolic authority, 2 Corinthians 2:9.
g.
Paul states he is willing to forgive the offender and that he forgives the man for the sake of the whole congregation in order to keep Satan from gaining an advantage over either Paul or the congregation at Corinth.
In light of the fact that the Corinthians believed the pain caused by this offender was all Paul’s fault (which they surely would not have believed in the case of the incestuous man of 1 Corinthians 5:1-8), and in view of fact that the Corinthian congregation had not joined in the inflicting of punishment on the incestuous man but were indeed boasting of their liberality toward him, we believe the offending brother of this text (2 Corinthians 2:5-11) is not the incestuous man of 1 Corinthians 5:1-8.
The context within which Paul discusses this one who has caused pain clearly indicates (2 Corinthians 1:15 to 2 Corinthians 2:17) the offender to be a ringleader of the bitter opposition against Paul’s integrity and apostolic authority.
The following is probably the sequence of events which led to Paul’s admonition here:
a.
The schismatism and challenge to Paul’s apostolic authority mentioned in I Corinthians evidently intensified under the leadership of a ringleader who had singled out Paul for his verbal attacks.
b.
Paul made a quick, painful visit to the church but failed to resolve the alienation.
c.
Returning to Ephesus, Paul wrote a painful letter (not extant) directing the church to inflict some severe punishment (probably excommunication) upon the rebellious member, and thus reaffirm their obedience to apostolic authority.
d.
He then sent Titus to Corinth to discover and report back the condition of the church and the state of this problem.
e.
Titus did not return when Paul expected, so Paul went to Troas and Macedonia in search of Titus.
f.
Finding Titus in Macedonia, Paul received the report that the Corinthian congregation had severely disciplined the offender and reaffirmed their obedience to apostolic direction.
g.
Titus also reported that the offender was so contrite and penitent that he was in danger of being overwhelmed with excessive sorrow. He wanted to be reinstated to fellowship.
h.
The church, Titus reported, had refused to forgive the offender, probably thinking that to do so would be a sign of disloyalty to Paul.
i.
Paul now sits down in Macedonia and writes to the Corinthians (2 Corinthians 2:5-11) begging them to forgive the man because to intensify and prolong the punishment will be to prolong the alienation, drive the offender to despair, and push both the offender and the congregation into the camp of Satan.
There are a number of lessons to be learned and practiced from this apostolic pronouncement:
a.
When Christians rebel against godly spiritual leaders and verbally attack them, their attacks bring grief upon the whole church of God as well as their leaders.
b.
It is the responsibility of the whole church to bring such rebellion to a resolution, even if severe discipline is necessary.
c.
If the offender repents and expresses desire to be reinstated in fellowship with the congregation, the congregation must forgive, comfort (strengthen) and love him.
d.
For there is a clear danger that severe spiritual discipline could cause a Christian to be overwhelmed (Gr. katapothe, swallowed up) with grief.
e.
The apostles expect the church to obey in everything taught by them.
f.
Not forgiving a penitent brother makes any Christian vulnerable to Satan’s designs.
The words gaining the advantage are a translation of one Greek word, pleonektethomen. The Greek word is also translated, defrauded, or wronged, or taken advantage of (see 1 Thessalonians 4:6; 2 Corinthians 7:2). It is the Greek word from which the word covetousness is derived. Literally, it means, to get more of. Paul’s warning is that the attitude of unforgiveness makes Christians vulnerable to being defrauded by Satan. The devil can steal their soul just as surely for an unmerciful attitude as he can for impenitent adultery. This verse tells us that a church or an individual Christian may be overcome by the evil one simply by failing to do right! We are easily deceived into believing that evil only has power over us when we do something wrong. But according to Paul (and Jesus in Luke 12:47-48; and James 4:17) righteousness is a positive way of life, not a negative one. Failure to do right is in itself the most common sin of Christians.
Paul states that Christians are not ignorant of Satan’s designs. The Greek word noemata is from noema which means, mind, thought, purpose. Paul believed in the existence of a real, personal devil whose purpose is to defraud and take advantage of God’s people as well as prevent the salvation of the lost. But, the apostle declares, Christians do not need to be defraudedthey may protect themselves against itbecause they are not ignorant of the devil’s thoughts and schemes. How may the Christian know what the devil thinks and how he operates? By reading and believing the Bible, of course. Jesus exposed the devil’s thinking and working in his confrontation with the him in the Judean wilderness (Matthew 4:1-11); in casting out demons (Matthew 12:22-37); in exposing the hatred of the Jewish rulers (John 8:34-47). In the Acts, in the Epistles, in Revelation we are informed about how the devil thinks and acts. In the history of man’s creation we are clearly instructed about Satan’s purposes and practices (Genesis 3:1-24). The apostle John tells us that only by listening to (heeding) the words of the apostles will we be able to know the difference between the spirit of truth and the spirit of error (1 John 4:1-6). There is only one way we may be certain that we are not ignorant of the devil’s devices and that is to trust only what the Bible says about the devil. All other information purporting to be about the devil is suspectwhether from movies, religious crusaders against the occult, or teachers of Satanism.
One of the primary schemes of the devil is to enlist church members in causing division and perpetuating alienation between brethren. In doing so he creates disorder, discouragement, excessive sorrow, loneliness, and eventually, destruction. Many a preacher has been destroyed through this Satanic assault from within the church itself! The devil uses false brethren who are brought in secretly to spy out our freedom. They are legalists who want to enslave us again to the elemental things of the world (see Galatians 2:4; Galatians 4:8-10; Colossians 2:8-23, etc.). Satan will even misquote the Scripture to gain advantage over us (see Matthew 4:6). He will use everything God created for good (man’s appetites, the law of God, human governments) in subtle, perverted ways to take advantage of us. The only way a human being can have the advantage over Satan is to dispel all ignorance of the devil’s designs by accepting only divinely revealed knowledge about him.
2 Corinthians 2:5-11
Applebury’s Comments
The One Who Caused Sorrow Scripture
2 Corinthians 2:5-11. But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. 6 Sufficient to such a one is this punishment which was inflicted by the many; 7 so that contrariwise ye should rather forgive him and comfort him, let by any means such a one should be swallowed up with, his overmuch sorrow 8 Wherefore I beseech you to confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. 10 But to whom ye forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ; 11 that no advantage may be gained over us by Satan: for we are not ignorant of his devices.
*Comments
if any hath caused sorrow.*Paul does not name the offending one but the Corinthians knew who he was, and that is all that really matters. Our concern, of course, is with the restoration of the erring one. Since Paul chose to leave his identity undisclosed, we may assume that the principles involved in the case may be applied to any individual in the church who may become involved in sin.
There has been a great deal of speculation as to the identity of the offending party as well as the one offended. The case of the guilty party mentioned in 1 Corinthians 5:1 corresponds to all the issues mentioned in this chapter. The instruction which Paul gave in that case should be carefully reviewed as we undertake the study of what he says here. These points should be noted: (1) the man was guilty of sinful conduct the like of which would not be tolerated even by pagans; (2) the church had neglected to take action in correcting the matter; (3) Paul, though absent, had written to them instructions to be followed which were as binding as if he had actually been present in their assembly; (4) his decision as the inspired apostle of Christ was that such a one must be delivered to Satan for the destruction of the flesh in order that the spirit might be saved in the day of the Lord Jesus Christ; (5) when the church came together in the name of the Lord Jesus, they were to carry out this order.
While Paul’s instruction was intended to bring about repentance on the part of the sinner, the present chapter indicates what should be done by the church when they discovered that the man had repented. The course to pursue in the case of the restoration of an erring brother is indicated in various places of the New Testament, for example, Paul’s instruction to the Galatians, Brethren, even if a man be overtaken in any trespass, ye who are spiritual restore such a one in the spirit of gentleness, looking to thyself lest thou also be tempted (Galatians 6:1). Simon the sorcerer is another example. He had believed Philip’s preaching and had been baptized and continued with Philip. Subsequently when he saw that by the laying on of the apostles-’ hands the power to perform miracles was given, he offered them money that he might buy the power to do that very thing himself. But Peter said unto him, thy silver perish with thee because thou hast thought to obtain the gift of God with money. Thou hast neither part nor lot in this matter for thy heart is not right before God. Repent therefore of this thy wickedness and pray the Lord if perhaps the thought of thy heart shall be forgiven thee (Acts 8:20-22). James also has a word to say on the subject: My brethren if any among you err from the truth and one convert him, let him know that he who converteth a sinner from the error of his way shall have a soul from death and shall cover a multitude of sins (James 5:19-20). John indicates not only the procedure, but the means of accomplishing this desired end. If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness (1 John 1:9). Then he proceeds to say: My little children these things write I unto you that ye may not sin; and if any man sin we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins and not for ours only but also for the whole world (1 John 2:1-2). To sum up, the erring brother is to (1) repent, that is to make up his mind that he is not going to continue in the same sin. See Romans 6:1-12; 1 John 3:9. If God’s Word abides in a man, that is, becomes the ruling principle of his life, he cannot go on sinning for sin is the violation of the Word of God. (2) The erring sinner is called upon to make confession of his sin, not to man, but to God, for He alone can dictate the condition upon which the sin is to be removed. His Word makes it very clear that it is the blood of Christ that cleanses one’s conscience from dead works to serve the living God. See Hebrews 9:14.
*not to me.*Paul had already indicated that the conditions in the church in Corinth had caused him distress and anguish of heart. The individual, however, of whom he now speaks had caused sorrow, not merely to Paul, but, in a measure, to the whole church. He said that the sorrow was caused in part that he might not press his charge too heavily on this man, for there were some who assumed the arrogant attitude that it was possible for one in the church to indulge in such conduct with impunity. The embarrassment and shame must have been felt by all with exception of a very few. Responsible leaders in the church who should have led in correcting the sin had become puffed up over their positions and had failed to take proper action in that tragic case.
*sufficient to such a one is his punishment.*The punishment mentioned in 1 Corinthians 5:3-5 was severe. The guilty one was to be delivered to Satan, that is, left entirely to the company of Satan. Paul explicitly stated that the church members were not to get mixed up with the brother who was guilty of such sinful conduct. They were to do nothing that in any way would give anybody the impression that the church approved what he was doing.
*by the many.*It is very plain that there were some diehards in the church at Corinth that did not obey Paul’s instruction. Many did obey and their action brought the desired result, that is, the sinner was brought to repentance. The negligent leaders of the church had been reminded of their responsibility and had acted to clear the church of this sinful situation.
*forgive him and comfort him.*Jesus told about the case of the unforgiving servant. And his lord called him unto him and said to him, Thou wicked servant, I forgave thee all that debt because thou besoughtest me. Shouldest not thou also have had mercy on thy fellow-servant even as I had mercy on thee? And his lord was wroth and delivered him to the tormentors until he should pay all that was due. So shall also my heavenly Father do unto you if ye forgive not everyone his brother from your hearts (Matthew 18:32-35).
Paul wrote to the Ephesians saying, be ye kind to one another, tenderhearted, forgiving each other, even as God also in Christ forgave you (Ephesians 4:32).
God Himself sets the standard of forgiveness, when He says, And their sins I will remember no more (Hebrews 8:12).
*swallowed up by his overmuch sorrow.*The failure on the part of the church to forgive the erring brother would ruin the whole purpose of the remedial action recommended by the apostle.
*confirm your love toward him.*This unfeigned love of the brethren must proceed from the heart. See 1 Peter 1:22. Remembering what some of them had been before becoming Christians, it should not have been hard for them to forgive and show love toward the brother who had repented. See 1 Corinthians 6:9-11. For a definition of exactly what Paul means by love see 1 Corinthians 13:4-8. Among other things love is kind. This is exactly the attitude which he now suggests that they should take toward the man who had repented of his sin.
*to this end also did I write.*He had given instructions in 1 Corinthians 5:1-13 for dealing with a situation just like this. His closing word was, Put away the wicked man from among yourselves. He wrote it putting them to the test whether or not they would obey the instruction given by the inspired apostle of Christ in all things. The man had been punished; he had responded to the corrective measures taken by the church; he was now to be forgiven. As they had joined with Paul in the punishment, so they were now urged to join with him in forgiving the one who had repented.
*for your sakes, in the presence of Christ.*What had been done to cause Paul sorrow was inconsequential as compared to the sin against the body of Christ. What he now recommends was for the sake of the church as indicated by this: that no advantage be gained over us by Satan. Forgiveness and reinstatement into the fellowship of the church was the only way to prevent Satan from recapturing this brother because of his sorrow in being cut off from the saints of God. How often has the failure to forgive on the part of the brethren given the advantage to Satan!
*for we are not ignorant of his devices.*Many are the schemes by which Satan seeks to destroy the work of the church of God. Some of them are: (1) an unforgiving attitude which replaces brotherly love; (2) division over party loyalty of men that replaces the unity that should be expressed in loyalty to Christ; (3) worldliness that brings the church into disrepute that should be replaced by a life of purity and consecration to the Lord Jesus Christ; (4) the works of the flesh (Galatians 5:19-21) that should be replaced by the fruit of the spirit (Galatians 5:22-24); (5) the garments of sin which should be replaced by the garments of Christian character and conduct (Colossians 3:5-17).
One of the most subtle of all of Satan’s schemes is the substitution of human wisdom for the revealed wisdom of God in the Bible. For seeing that in the wisdom of God, the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of preaching to save them that believe (1 Corinthians 1:21).
Paul says we are not ignorant of his devices. The only sure way for us not to fall victims to them is to study God’s Word until we know what He says and with deep convictions seek to put it into practice in our daily lives. However alluring Satan’s schemes may appear to be, we must be on guard against those systems which borrow the techniques and procedures from the very Word of God but fail to point sinners to the only One who can forgive them and to the only remedy that blots out sin, the blood of Christ.
2 Corinthians 2:12-13
**Butler’s Commentary
SECTION 2
Distance **(2 Corinthians 2:12-13)
12 When I came to Troas to preach the gospel of Christ, a door was opened for me in the Lord; 13but my mind could not rest because I did not find my brother Titus there. So I took leave of them and went on to Macedonia.
**2 Corinthians 2:12 No Communication: **The record in Acts shows that Paul was in Troas on two different occasions, neither of which corresponds to the one he mentions here:
a.
His first visit to Troas as a Christian was on his second missionary journey (Acts 16:6-10) where he had the vision of the man of Macedonia who said, Come over into Macedonia and help us.
b.
On his third missionary journey he arrived in Ephesus (Acts 19:1 ff) wrote the epistle we know as I Corinthians; left Ephesus at the time of the riot (Acts 20:1) and evidently went first to Troas (2 Corinthians 2:12) in search of Titus, and thence to Macedonia where he sat down and wrote the epistle we know as II Corinthians.
c.
Then, still on his third missionary journey, he came to Troas from Philippi (Acts 20:1-12) where the disciples were gathered on the first day of the week to break bread and Paul preached to them until midnight, (see Chronology of the Apostolic Age, page 57-61.
Troas was earlier named Alexandria Troas. It was located ten miles from the ruins of ancient Troy and founded by Lysimachus (one of Alexander the Great’s generals) in 300 B.C. Troas was a Roman colony in the days of Caesar Augustus, and one of the most important cities of NW Asia. It was a port of call on the trade-route between Macedonia and Asia (Acts 16:8; Acts 20:5; 2 Corinthians 2:12). Titus would probably disembark there on his way back to report to Paul from his mission to Corinth. Paul was so eager to hear about the situation at Corinth he could not stay in Ephesus so he went to Troas hoping to meet Titus there.
Paul had received no communication from Corinth. He really cared about the spiritual condition of the brethren there (2 Corinthians 11:28). He was feeling the anxiety of not knowing. There is a feeling of great loneliness and deep depression which accompanies such isolation. Even though a door was opened for Paul to preach the gospel in Troas he could not take advantage of it because he could not set his mind to rest due to his anxiety. It is interesting, if not rather consoling, to note that even the greatest of the apostles had his moments of depression and was unable to function properly at times. He had to leave the open door in Troas behind and go to Macedonia until he could find Titus and set his mind at rest about the situation in Corinth. Many a preacher has felt the same loneliness because the congregation to which he ministers has made it a point to keep from him information necessary to building the kingdom of God and making it grow in spirituality. Too often the preacher is flooded with negative communications and destructive criticisms and deprived of encouragement and enlightenments which would assist him in his work.
**2 Corinthians 2:13 No Comrade: **Titus was Paul’s true child in the faith (Titus 1:4), a convert, friend, and cherished co-laborer in the gospel. If our own Christian experience is any gauge, Paul was more nearly kindred to Titus than to some of his own flesh-and-blood. After he had converted Titus (a Greek), Paul took him to Jerusalem and defended him against the Judaizers (Galatians 2:3). During Paul’s third missionary journey Titus was assigned missions to Corinth (1 Corinthians 1:1-31; 1 Corinthians 2:1-16; 1 Corinthians 3:1-23; 1 Corinthians 4:1-21; 1 Corinthians 5:1-13; 1 Corinthians 6:1-20; 2 Corinthians 2:13; 2 Corinthians 7:5-16; 2 Corinthians 8:1-24). Much later Titus was in Crete and left behind there by Paul to organize its churches (Titus 1:4-5). And then Paul requested Titus to meet him at Nicopolis (Titus 3:12). Titus was consecrated, courageous, and resourceful. He knew how to handle the quarrelsome Corinthians, the mendacious Cretans, and the pugnacious Dalmatians (2 Timothy 4:10).
Titus was undoubtedly one of Paul’s favorite companions. He is one of three individuals to whom Paul wrote Holy-Spirit-inspired letters (Timothy and Philemon being the others). Paul loved him as if he were his own son! When Paul was in prison the second time and facing certain death, Titus was one of those upon Paul’s heart and lips (2 Timothy 4:10) and one of those he longed to see.
Every preacher knows the heartache of being separated from those he loves most. Usually it is his own family. Often, however, he also feels the loneliness of being separated from comrades-in-armshis fellow ministers of the gospel. There is a definite camaraderie in the ministry experienced only by those who have met the same struggles, overcome the same difficulties, suffered the same setbacks. And when these soldiers of the faith have to serve in places where they are isolated from one another for long periods of time, there surrounds them a deep sense of loneliness. This is one of the problems that plague preachers. It plagued the apostle Paul. But heaven will solve that problem!
Applebury’s Comments
Troas to Macedonia Scripture
2 Corinthians 2:12-13. Now when I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, 13 I had no relief for my spirit, because I found not Titus my brother: but taking my leave of them, I went forth into Macedonia.
*Comments
when I came to Troas.*The record in Acts shows that Paul was in Troas on two different occasions, neither of which corresponds to the one he mentions here. According to Acts, he first came to Troas on his second missionary journey after having been forbidden by the Holy Spirit to speak the word in Asia. While at Troas he had a vision of the man of Macedonia who said Come over into Macedonia and help us (Acts 16:6-10). He stopped at Troas again on his third journey, spending about a week there in fellowship with the church. On the first day of the week they gathered together to break bread, and Paul preached to them. He continued his speech until midnight intending to leave the next day. Eutychus went to sleep and fell from the third story and was taken up dead. After the miracle of bringing him back to life, Paul took leave of the brethren and continued his journey to Jerusalem.
Paul reminded the Corinthians of another brief stopover at Troas not reported in Acts. In his eagerness to learn from Titus about conditions in Corinth, he had gone to Troas hoping to find Titus. Failing to do so, he went on to Macedonia where he did meet him and received his report.
*for the gospel of Christ.*In all his travels, Paul’s only purpose was to proclaim the gospel of Christ. His mission was to tell the good news concerning Christ.
*when a door was opened.*Paul had reminded the Corinthians of his intention to remain at Ephesus until Pentecost for a great and effectual door was open to him for the preaching of the gospel, and there were many adversaries. Again at Troas, he found an opportunity to preach the gospel awaiting him.
*I had no relief for my spirit.*Why did the Lord allow Paul to suffer anxiety over the situation at Corinth because of the lack of information? Why didn-’t He send an angel or give him direct revelation through the Holy Spirit? There are basic reasons why this was not done: Miraculous communication was used (1) to reveal the truth of the gospel (1 Corinthians 2:6-16), and (2) to give direction to the preachers of this inspired message in the apostolic period. For example, an angel spoke to Philip and told him to leave Samaria and go to the Gaza road where he met the Ethiopian. There the Spirit told him to join the chariot. He preached Jesus to the man who was reading from Isaiah. Paul himself had been under immediate direction of the Holy Spirit as he went through the country before coming to Troas the first time. Following his arrest in Jerusalem, while in prison, the Lord told him that as he had borne witness for Him in Jerusalem so he must also bear witness in Rome. See Acts 23:11. The Holy Spirit, of course, had directed him as he wrote to the Corinthians giving them instruction about their problems. But it was their responsibility to act upon that information and correct their problems. The principle is clear: Miraculous guidance and information was given in connection with the preaching of the gospel in the absence of the written Word. But communication between the apostle and established congregations followed this procedure: When the apostles directed their letters to the churches, the letters were written by the inspiration of the Holy Spirit. Information regarding the reception of the message depended on the presence of the apostle himself or someone such as Titus, in this case, or Timothy, on another occasion, to report to the apostle on the situation in the church. One of the burdens which Paul bore throughout his entire ministry was anxiety for all the churches (2 Corinthians 11:28).
*I found not Titus, my brother.*Timothy probably figured more prominently in the ministry of Paul than Titus. But Paul’s affection for Timothy seems also to have been shared by Titus, whom he calls my true child after a common faith (Titus 1:4). Paul had trusted him with a very important mission in Crete, where he was to set things in order and appoint elders in every city. See Titus 1:5.
Titus is mentioned in Paul’s last letter to Timothy as having been associated with him in his imprisonment in Rome (2 Timothy 4:10). Perhaps the greatest tribute paid to Titus is the mission on which he was sent to Corinth to learn of their reception of Paul’s instruction regarding their many problems and to -return with that news. This he ultimately did and gladdened Paul’s heart with it. An important tribute is paid to him in connection with his role in gathering funds for the sufferers in Jerusalem. Of him Paul wrote Whether any inquire about Titus, he is my partner and my fellow worker to youward (2 Corinthians 8:23). See also Paul’s tribute of the work of Titus in 2 Corinthians 7:5-16. Titus figured in the solution of an important issue among the Galatian churches. Some had insisted that Gentile Christians be required to keep the Jewish custom of circumcision. Paul laid the matter before the brethren in Jerusalem but not even Titus who was a Greek was compelled to be circumcised. Gentiles did not have to become Jews in order to be Christians. The gospel was open to Jew or Gentile on the basis of faith expressed in obedience to the commands of the Lord Jesus Christ. See Galatians 2:1-10.
*I went forth into Macedonia.*Since there was an open door of opportunity to preach the gospel at Troas, the question comes: Why did Paul leave Troas and go into Macedonia to find Titus in order to learn what had happened in Corinth? There is no indication that the Lord had instructed him to do so. However, Paul did everything taking into consideration this principle: If the Lord permit. This decision evidently had to be made on the basis of his own consecrated Christian thinking with purpose in mind to serve the Lord in caring for all the churches. His decision to leave Troas and go into Macedonia would easily lead the Corinthians to understand his deep concern and Christian love for them. To save that church, it seems, was the more important of the two issues that confronted him. This in no way suggests that Paul left Troas without doing something about the promotion of the cause of Christ in that city. That the opportunity was not ignored is indicated by the fact that when he came back to Troas on his third journey he met with the brethren, spending a week in their fellowship and preaching the Word.
2 Corinthians 2:14-17
**Butler’s Commentary
SECTION 3
Destiny **(2 Corinthians 2:14-17)
14 But thanks be to God, who in Christ always leads us in triumph, and through us spreads the fragrance of the knowledge of him everywhere. 15 For we are the aroma of Christ to God among those who are being saved and among those who are perishing, 16to one a fragrance from death to death, to the other a fragrance from life to life. Who is sufficient for these things? 17For we are not, like so many, peddlers of God’s word; but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ.
**2 Corinthians 2:14-16 Earnest: **The vocation of a minister of God’s word is conducive to loneliness. Because they preached the truth, the ancient Hebrew prophets were men who had to suffer loneliness. Jeremiah is the classic, of course, but even Elijah thought that he was the only one who stood for truth in all Israel in his day (1 Kings 19:14-18). Jesus had to suffer the loneliness of being misunderstood and disbelieved by his own family!
Paul’s words here are well paraphrased by J. B. Phillips:
Thanks be to God who leads us, wherever we are, on Christ’s triumphant way and makes our knowledge of him spread throughout the world like a lovely perfume! We Christians have the unmistakable -scent-’ of Christ, discernible alike to those who are being saved and to those who are heading for death. To the latter it seems like the deathly smell of doom, to the former it has the refreshing fragrance of life itself.
Paul is portraying the earnestness of the ministry of the gospel here. It is a life and death ministry. Some (a minority) will welcome the man preaching the truth of God as a refreshing fragrance of life itself. Others (the majority) will be offended at the minister of the gospel because he discerns in his message the unmistakable smell of doom!
The imagery used by the apostle to portray the awesomeness of a gospel preacher’s task is taken from the Roman triumphal ceremony. We here quote from William Barclay, The Letters to the Corinthians, Daily Study Bible Series, pgs. 183-184.
In his mind is the picture of a Roman Triumph and of Christ as a universal conqueror. The highest honour which could be given to a victorious Roman general was a Triumph. To attain it he must satisfy certain conditions. He must have been the actual commander-in-chief in the field. The campaign must have been completely finished, the region pacified and the victorious troops brought home. Five thousand of the enemy at least must have fallen in one engagement. A positive extension of territory must have been gained, and not merely a disaster retrieved or an attack repelled. And the victory must have been won over a foreign foe and not in a civil war.
In a Triumph the procession of the victorious general marched through the streets of Rome to the Capital in the following order. First came the state officials and the senate. Then came the trumpeters. Then were carried the spoils taken from the conquered land. For instance, when Titus conquered Jerusalem, the seven-branched candlestick, the golden table of the shew-bread and the golden trumpets were carried through the streets of Rome. Then came pictures of the conquered land and models of conquered citadels and ships. There followed the white bull for the sacrifice which would be made. Then there walked the captive princes, leaders and generals in chains, shortly to be flung into prison and in all probability almost immediately to be executed. Then came the lictors bearing their rods, followed by the musicians with their lyres; then the priests swinging their censers with the sweet-smelling incense burning in them. After that came the general himself. He stood in a chariot drawn by four horses. He was clad in a purple tunic embroidered with golden palm leaves, and over it a purple toga marked out with golden stars. In his hand he held an ivory sceptre with the Roman eagle at its top, and over his head a slave held the crown of Jupiter. After him rode his family; and finally came the army wearing all their decorations and shouting Io triumphe! their cry of triumph. As the procession moved through the streets, all decorated and garlanded, amid the cheering crowds, it made a tremendous day which might happen only once in a lifetime.
The risen King Jesus leads his preachers of the gospel in an awesome triumph through the streets of this world. To the victors comes the perfume of joy and triumph. But they are few and far separated from one another. To the wretched prisoners, the condemned, the gospel is the scent of death, impending their doom. This makes the pilgrimage of the preacher of the word of God on earth a lonely journey. Preacher’s have little time for frivolity, for foolishness. They have no time to waste on inanities. They walk in a procession of life and death. To most of those walking with them, their message smells of doom, and they are not appreciated or welcomed. Those dead in sin are surprised that there are men of God who take their work with such seriousness. Those who spend their leisure hours in reveling wonder why preachers choose to miss out on the good life of living in licentiousness, passions, carousing and the like (see 1 Peter 4:1-6).
Noah condemned the world by his preaching (Hebrews 11:7) and wound up practically alone (he saved only his own family). Jeremiah was alone in his preaching (see Jeremiah 5:1; Jeremiah 11:18-20; Jeremiah 15:10; Jeremiah 18:18-20; Jeremiah 20:7-18). The truth preached exposes sin for what it really is, and the world hates (John 3:19-21; John 15:18-25) anyone who does that! All who propose to follow Jesus in the ministry of God’s word must count the cost. Part of that cost is loneliness.
Some in the Corinthian church had evidently wandered from the faith far enough that to them the preaching of Paul had become a fragrance from death to death. And Paul was feeling the depressing loneliness of their antagonism toward him.
**2 Corinthians 2:17 Exacting: **The fish bowl kind of life preachers must lead only intensifies the loneliness they must suffer. Congregations expect of their spiritual leaders, rigid standards of personal integrity and conduct. And that is rightly soso long as those expectations square with scripture. Paul wrote to both Timothy and Titus about the godly behavior they were required to exhibit in their ministries. But sometimes, as in the case with the apostle Paul here, congregations demand and accuse on false bases.
Paul firmly contradicts the false claims some in Corinth were making that he preached the gospel as a peddler. The Greek word is kapeleuontes which signifies someone who is a small-time retailer, actually, a huckster, in contrast to the Greek word emporos which means to be a merchant. The idea of the word kapeleuontes is marketing something dishonestly in order to line one’s own pockets. Some in Corinth were accusing Paul of using the gospel, exploiting the gospel, as an excuse to line his own pockets.
Evidently, in Paul’s day some were exploiting the gospel for personal gain. But Paul certainly was not doing soespecially with Corinth, for from them he received no financial remuneration or assistance (see 1 Corinthians 9:12; 1 Corinthians 9:18; 2 Corinthians 11:7-9; 2 Corinthians 12:13; 2 Corinthians 12:16).
Needless to say, there are many self-appointed religious giants today peddling the gospel for their own financial gain. And so many of them are plainly dishonest in their huckstering. This in turn, makes a cynical world think all preachers have a racket. And many a struggling, suffering messenger of God has served out his life on earth hurting and lonely because the world categorizes all preachers as hucksters. It wasn-’t true of the apostle Paul and it isn-’t true of a host of faithful spokesmen for God today! But the world’s cynicism makes for an exacting and isolated life for the true preacher of God’s word. But Paul was sure of his own integrity. He knew he preached the gospel as a man of sincerity. The Greek word translated sincerity is eilikrineias and is sometimes translated purity. Some scholars think the word eilikrineias is etymologically related to the Greek word helios (sun) and therefore means, pure as tested by the sunlight. If this is so, Paul means his ministry will be able to stand the penetrating rays of the sunhis ministry is open to the light and may be seen by all to be pure. He knew his ministry would stand the very scrutiny of God himself. The preacher who is true to God will be true to men. If he knows his ministry will stand the scrutiny of God himself, he need not be anxious about the false exactions and hurtful isolations of cynical men.
Applebury’s Comments
Triumph In Christ Scripture
2 Corinthians 2:14-17. But thanks be unto God, who always leadeth us in triumph in Christ, and maketh manifest through us the savor of his knowledge in every place. 15 For we are a sweet savor of Christ unto God, in them that are saved, and in them that perish; 16 to the one a savor from death unto death; to the other a savor from life unto life. And who is sufficient for these things? 17 For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.
*Comments
But thanks be unto God.*Paul began this letter with an expression of praise to God for His mercy and comfort which had been shown him in all his afflictions. Having reminded his readers that he had gone into Macedonia, he turned to the expression of thanks to God for his triumphant ministry in Christ. It is not until 2 Corinthians 7:5 that he tells about finding Titus in Macedonia and learning what had happened in Corinth. Some speak of this as a long digression. The digression, however, if there is one, is the brief reference to the fact that he had not found Titus, and that when he did meet him he had learned the truth about the Corinthians-’ situation.
*leadeth us in triumph in Christ.*God who comforted him in Asia led him in triumph in Christ in Macedonia and everywhere he went in his ministry. The figure which Paul uses to describe this fact is that of the victorious general leading his army in triumphal procession before the people. Some assume that Paul is thinking of himself as a captive of Christ having been taken captive on the Damascus road. It is true that Paul refers to himself as the prisoner of the Lord, but in a different context. See Ephesians 4:1. Captives in the triumphal Roman march were being displayed to the people just before being put to death. The triumph which Paul referred to was the victory God gave him in the gospel as an apostle of Christ wherever he wentAsia, Troas, Macedonia, and Corinth. Regardless of his personal suffering, Paul thought only of victory for the gospel.
*the savor of his knowledge in every place.*The gospel message was one of triumph over Satan. It told of God’s power to save the believer (Romans 1:16). It told of the whole armor of God that enabled the Christian to stand against the wiles of the devil. With the shield of faith they were able to quench all the fiery darts of the evil one. See Ephesians 6:10-18. The knowledge about God, as revealed in Christ and preached by His apostles, was like the sweet smelling fragrance of incense offered with the sacrifices of the worshippers. This fragrance accompanied those marching with the triumphant general and his soldiers.
*for we are a sweet savor of Christ.*The messengers as well as the message were acceptable in the sight of God. Their lives and their work were like the sweet smelling fragrance that accompanied the triumphal march.
*in them that are saved and in them that perish.*The gospel message is one of salvation for those who accept it, but one of destruction. for those who reject it. Jesus said to the apostles, Go ye into all the world and preach the gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned (Mark 16:15-16).
*a savor from death unto death.*This explains the fact that the gospel message is one of salvation to the believer and destruction to the one who rejects it. The expressions, from death unto death and from life unto life have been understood in various ways. It is quite possible that we do not have the exact meaning of these intensified forms. There can be no doubt about the fact that they refer to destruction on one hand and salvation on the other. Death unto death may suggest endless death, and life unto life eternal life. This lesson is clearly taught by Our Lord in these words, and these shall go away into eternal punishment but the righteous into eternal life (Matthew 25:46). The gospel deals with the death of Christ which also indicates the deaththat is, eternal separation from Godof the one who remains in sin. It also deals with the life of Him who arose from the dead, and depicts the eternal life of the one who dies to sin with Him and is buried with Him through baptism into death that he might arise to walk with Him in the new life.
*and who is sufficient for these things?*Since the gospel deals with eternal life and eternal death, the conscientious apostle raises the question about the one who is adequate for the task of preaching this gospel. He leaves no doubt in the minds of the readers, for he immediately answers, We are not as the many who corrupt the word. In this he clearly implies that the apostles of Christ were adequately equipped to preach this gospel message. It also suggests that those who were claiming to be apostles but actually were false apostles were not qualified. This was not idle boasting on the part of Paul for he had already written I am the least of the apostles that am not meet to be called an apostle because I persecuted the church of God. But by the grace of God I am what I am and His grace which was bestowed upon me was not found vain; but I labored more abundantly than they all. Yet not I, but the grace of God which was with me (1 Corinthians 15:9-10).
*corrupting the word of God.*The footnote in the American Standard Version reads, making merchandise of the word of God. The word actually refers to the corrupt practice of some merchants who diluted their wares or in some manner falsely displayed them. Paul says that some were handling the Word of God as if they were dishonest peddlers.
*but as of sincerity, but as of God.*Paul who was an apostle through the will of God declares his absolute sincerity in dealing with this all important task of preaching the gospel of Christ. This was not arrogant boasting for he was speaking in Christ.
Summary
Paul was waiting to find out about the response of the Corinthians to his first letter before visiting them again. He had given them specific directions in it about many things, among them what to do with the man who had been living with his father’s wife. A deferred visit did not mean cancellation. He would come, as he had said in his first letter, even if it meant using a rod of chastisement. But he had decided to delay the coming so that he might not cause them sorrow. They had gladdened his heart by their response to the gospel which he preached to them. He wanted to give them time to correct any disorder in their midst so that he might not cause them sorrow, for it would be a painful thing for him to be forced to punish them. Paul was confident that they would be looking forward to his next visit with joy just as he was. It was true that he had written them out of affliction and anguish of heart. Perhaps the very manuscript was stained with his tears. But this was not intended to cause them grief. As their father in the gospel, Paul wanted them to know about his genuine love for them. The brother who had done wrong had not caused sorrow to Paul alone, but, in part, to all of them. They had acted upon his instruction in the first letterhe had learned this from Titusand had delivered him to Satan. The remedy, though severe, was effective. The man had repented. The next move was up to them: they were to forgive him! Paul had, just as he had joined in administering the punishment to the one who had sinned. Forgiveness was necessary to defeat Satan’s scheme to keep the brother in his clutches forever. An unforgiving attitude on their part would serve his purpose just as well as the temptation that had led the man to sin in the first place. Paul was not ignorant of Satan’s schemes, nor did he want the brethren at Corinth to be. Paul had gone to Troas, hoping to learn from Titus what the church had done about correcting their many sins. He was writing this second letter, of course, after he had met Titus in Macedonia, but he wanted the brethren to know of his deep concern over the situation at Corinth. That is why, even though he had a wonderful opportunity to further the gospel in Troas, he went to Macedonia. They could not fail to see his great anxiety over them that resulted from his sincere love for them. The Corinthians were aware of the meeting with Titus in Macedonia, although Paul did not actually mention it until after he had written a somewhat lengthy explanation of the triumphant ministry in which the Lord had led him everywhere. No personal grief, no joy that ever came to him stirred him more deeply than the awareness that it was God who always led him in triumph in Christ. His thanksgiving knew no limits as he thought of the privilege that had been given to him to be a messenger of the gospel that had been accepted everywhere he had preached it. The ministry of Paul was like a sweet smelling fragrance of Christ unto God. The message was also acceptable to God as it brought salvation to those who believed, even though some chose to perish because of disobedience. God’s love was so great that He gave His Son to die for them that they might live through Him. Who was adequate for the task of carrying such a message? Unflinchingly, Paul indicated, We are. He gave two reasons for his response to the staggering task of preaching the gospel that brought salvation to those who obeyed it and destruction to those that rejected it. He was not guilty of diluting the message of God. With complete sincerity, knowing that God was watching every move he made, he was preaching the message of Christ.