2 Corinthians 2 · Adam Clarke
Introduction The apostle farther explains the reasons why he did not pay his intended visit to the Corinthians, 2Cor 2:1 . And why he wrote to them in the manner he did, 2Cor 2:2-5 . He exhorts them also to forgive the incestuous person, who had become a true penitent; and therefore he had forgiven him in the name of Christ, 2Cor 2:6-11 . He mentions the disappointment he felt when he came to Troas in not meeting with Titus, from whom he expected to have heard an account of the state of the Corinthian Church, 2Cor 2:12 , 2Cor 2:13 . Gives thanks to God for the great success he had in preaching the Gospel, so that the influence of the name of Christ was felt in every place, 2Cor 2:14 . Shows that the Gospel is a savour of life to them that believe, and of death to them that believe not, 2Cor 2:15 , 2Cor 2:16 . And that he and his brethren preached the pure, unadulterated doctrine of God among the people, 2Cor 2:17 . Verse 1 But I determined this - The apostle continues to give farther reasons why he did not visit them at the proposed time. Because of the scandals that were among them he could not see them comfortably; and therefore he determined not to see them at all till he had reason to believe that those evils were put away.
Verse 2 For if I make you sorry - Should he have come and used his apostolical authority, in inflicting punishment upon the transgressors, this would have been a common cause of distress. And though he might expect that the sound part of the Church would be a cause of consolation to him, yet as all would be overwhelmed with trouble at the punishment of the transgressors, he could not rejoice to see those whom he loved in distress.
Verse 3 And I wrote this same unto you - This I particularly marked in my first epistle to you; earnestly desiring your reformation, lest, if I came before this had taken place, I must have come with a rod, and have inflicted punishment on the transgressors. See 1Cor 5:1-13 . My joy is the joy of you all - I know that ye wish my comfort as much as I wish yours.
Verse 4 For out of much affliction, etc. - It is very likely that the apostle's enemies had represented him as a harsh, austere, authoritative man; who was better pleased with inflicting wounds than in healing them. But he vindicates himself from this charge by solemnly asserting that this was the most painful part of his office; and that the writing of his first epistle to them cost him much affliction and anguish of heart, and many tears.
Verse 5 But, if any have caused grief - Here he seems to refer particularly to the cause of the incestuous person. Grieved me, but in part - I cannot help thinking that the εκ μερους and απο μερους, which we render in part, and which the apostle uses so frequently in these epistles, are to be referred to the people. A part of them had acknowledged the apostle, 2Cor 1:14 ; and here, a part of them had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part), it would be unreasonable that I should load you all, επιβαρω παντας ὑμας, with the blame which attaches to that party alone.
Verse 6 Sufficient to such a man is this punishment - That is, the man has already suffered sufficiently. Here he gives a proof of his parental tenderness towards this great transgressor. He had been disowned by the Church; he had deeply repented; and now the apostle pleads for him.
Verse 7 Ye ought rather to forgive him - He had now suffered enough; for the punishment inflicted had answered the end for which it was inflicted; and there was some danger that, if this poor culprit were not restored to the bosom of the Church, his distress and anguish would destroy his life, or drive him to despair.
Verse 8 That ye would confirm your love toward him - You do love him, notwithstanding the reproach he has brought on the Gospel; and notwithstanding your love to him, ye were obliged to cut him off for the credit of the Gospel. Now that he has repented, I beseech you to confirm, κυρωσαι, to ratify, by a public act of the Church, your love to him; give him the fullest proof that you do love him; by forgiving him and restoring him to his place in the Church.
Verse 9 For to this end also did I write - Εγραψα, I have written this also, the advices and commands which I now give you, that I might know whether ye be obedient in all things.
Verse 10 To whom ye forgive any thing - Here he farther shows them that his sole object in the punishment inflicted on the transgressor, was his amendment and therefore promises to ratify, in the name and authority of Christ, the free pardon which he exhorts them to dispense. In the person of Christ - As I believe Christ acts towards his penitent soul, so do I. Christ forgives his sin, and takes him to his favor; let us forgive him his offense against the Church, and restore him to its communion.
Verse 11 Lest Satan should get an advantage - If the man who has given sufficient proof of the sincerity of his repentance be not restored, he may be overwhelmed with sorrow, and sink into despair; and then the discipline of the Church will be represented, not as emendatory, but as leading to destruction. Of this our enemies would most gladly avail themselves, as they wish to discredit this ministry; and there is always at hand a devil to suggest evil, and prompt men to do it; for in this respect we have thorough acquaintance with his devices. Let us therefore be careful to remove, both from Satan and his partisans, all those occasions which might turn to the disadvantage or disparagement of the Gospel of Christ.
Verse 12 When I came to Troas - After having written the former epistle, and not having heard what effect it had produced on your minds; though the Lord had opened me a particular door to preach the Gospel, in which I so especially rejoice and glory;
Verse 13 I had no rest in my spirit - I was so concerned for you, through the love I bear you, that I was greatly distressed because I did not find Titus returned to give me an account of your state. But taking my leave of them - I went thence into Macedonia, expecting to find him there; and thither he did come; and gave me a joyous account of your state. See 2Cor 8:6 , 2Cor 8:7 .
Verse 14 Now, thanks be unto God - His coming dispelled all my fears, and was the cause of the highest satisfaction to my mind; and filled my heart with gratitude to God, who is the Author of all good, and who always causes us to triumph in Christ; not only gives us the victory, but such a victory as involves the total ruin of our enemies; and gives us cause of triumphing in him, through whom we have obtained this victory. A triumph, among the Romans, to which the apostle here alludes, was a public and solemn honor conferred by them on a victorious general, by allowing him a magnificent procession through the city. This was not granted by the senate unless the general had gained a very signal and decisive victory; conquered a province, etc. On such occasions the general was usually clad in a rich purple robe, interwoven with figures of gold, setting forth the grandeur of his achievements; his buskins were beset with pearls, and he wore a crown, which at first was of laurel, but was afterwards of pure gold. In one hand he had a branch of laurel, the emblem of victory; and in the other, his truncheon. He was carried in a magnificent chariot, adorned with ivory and plates of gold, and usually drawn by two white horses. (Other animals were also used: when Pompey triumphed over Africa, his chariot was drawn by elephants; that of Mark Antony, by lions; that of Heliogabalus, by tigers; and that of Aurelius, by deer.) His children either sat at his feet in the chariot, or rode on the chariot horses. To keep him humble amidst these great honors a slave stood at his back, casting out incessant railings, and reproaches; and carefully enumerating all his vices, etc. Musicians led up the procession, and played triumphal pieces in praise of the general; and these were followed by young men, who led the victims which were to be sacrificed on the occasion, with their horns gilded, and their heads and necks adorned with ribbons and garlands. Next followed carts loaded with the spoils taken from the enemy, with their horses, chariots, etc. These were followed by the kings, princes, or generals taken in the war, loaded with chains. Immediately after these came the triumphal chariot, before which, as it passed, the people strewed flowers, and shouted Io, triumphe! The triumphal chariot was followed by the senate; and the procession was closed by the priests and their attendants, with the different sacrificial utensils, and a white ox, which was to be the chief victim. They then passed through the triumphal arch, along the via sacra to the capitol, where the victims were slain. During this time all the temples were opened, and every altar smoked with offerings and incense. The people at Corinth were sufficiently acquainted with the nature of a triumph: about two hundred years before this, Lucius Mummius, the Roman consul, had conquered all Achaia, destroyed Corinth, Thebes, and Chalcis; and, by order of the senate, had a grand triumph, and was surnamed Achaicus. St. Paul had now a triumph (but of a widely different kind) over the same people; his triumph was in Christ, and to Christ he gives all the glory; his sacrifice was that of thanksgiving to his Lord; and the incense offered on the occasion caused the savour of the knowledge of Christ to be manifested in every place. As the smoke of the victims and incense offered on such an occasion would fill the whole city with their perfume, so the odour of the name and doctrine of Christ filled the whole of Corinth and the neighboring regions; and the apostles appeared as triumphing in and through Christ, over devils, idols, superstition, ignorance, and vice, wherever they came.
Verse 15 For we are unto God a sweet savor of Christ - The apostle still alludes to the case of a triumph; the conqueror always represented the person of Jupiter; as even the heathens supposed that God alone could give the victory: and as the punishment of death was inflicted on some of the captives, who had often rebelled and broken leagues and covenants; so others were spared, made tributaries, and often became allies. Alluding to this, the apostle says: We are a sweet savour to God - we have fulfilled his will in faithfully proclaiming the Gospel, and fighting against sin. And as he has determined that those who believe shall be saved, and those who believe not shall perish, we are equally acceptable to him though we unsuccessfully preach the Gospel to some who obstinately reject it, and so perish, as we are in preaching to others who believe, and are saved.
Verse 16 To the one we are the savour of death unto death - There are several sayings among the ancient Jewish writers similar to this. In Debarim Rabba, sec. i. fol. 248, it is said: "As the bee brings home honey to its owner, but stings others; so it is with the words of the law;" סם חיים לישראל sam chaiyim leyisrael, "They are a savour of lives to the Israelites:" וסם המות לאומות העולם vesam hammaveth leomoth haolam, "And a savour of death to the people of this world." The learned reader may see much more to this effect in Schoettgen. The apostle's meaning is plain: those who believe and receive the Gospel are saved; those who reject it, perish. The meaning of the rabbins is not less plain: the Israelites received the law and the prophets as from God, and thus possessed the means of salvation; the Gentiles ridiculed and despised them, and thus continued in the path of death. The same happens to the present day to those who receive and to those who reject the Gospel: it is the means of salvation to the former, it is the means of destruction to the latter; for they are not only not saved because they do not believe the Gospel, but they are condemned because they reject it. For how can they escape who neglect so great a salvation? The sun which nourishes the tree that is planted in a good soil, decomposes and destroys it if plucked up and laid on the surface. That the saved, σωζομενοι, and they that perish, απολλυμενοι, mean those who receive and obey the Gospel, and those who reject it and live and die in sin, needs no proof. No other kinds of reprobate and elect, in reference to the eternal world, are known in the Book of God, though they abound in the books of men. The Jews were possessed with such an exalted opinion of their own excellence that they imagined that all the love and mercy of God were concentrated among themselves, and that God never would extend his grace to the Gentiles. Such sentiments may become Jews but when we find some Gentiles arrogating to themselves all the salvation of God, and endeavoring to prove that he has excluded the major part even of their own world - the Gentiles, from the possibility of obtaining mercy; and that God has made an eternal purpose, that the death of Christ shall never avail them, and that no saving grace shall ever be granted to them, and that they shall infallibly and eternally perish; what shall we say to such things? It is Judaism in its worst shape: Judaism with innumerable deteriorations. The propagators of such systems must answer for them to God. Who is sufficient for these things? - Is it the false apostle that has been labouring to pervert you? Or, is it the men to whom God has given an extraordinary commission, and sealed it by the miraculous gifts of the Holy Ghost? That this is the apostle's meaning is evident from the following verse.