S
E C O N D C O R I N I T H I A N S
CHAP. II.
In
this chapter the apostle proceeds in the account of the reasons why he did not
come to
Corinth
, ver. 1-4. Then he writes concerning the
incestuous person who lay under censure; and gives direction for restoring
him, together with the reasons for their so doing (ver. 5-11), and afterwards
informs them of his labours and success in preaching the gospel in several
places, ver. 12-17.
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Paul
Expresses His Affection.
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A. D. 57.
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1 But I determined this with myself, that I
would not come again to you in heaviness. 2 For if I make you
sorry, who is he then that maketh me glad, but the same which is made sorry by
me? 3 And I wrote this same unto you, lest, when I came, I should
have sorrow from them of whom I ought to rejoice; having 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 grieved, but that ye might know the love which I have more
abundantly unto you.
In these verses, 1. The apostle proceeds in giving an account of the reason
why he did not come to Corinth, as was expected; namely, because he was
unwilling to grieve them, or be grieved by them, v. 1, 2. He had
determined not to come to them in heaviness, which yet he would have done
had he come and found scandal among them not duly animadverted upon: this
would have been cause of grief both to him and them, for their sorrow or joy
at meeting would have been mutual. If he had made them sorry, that would have
been a sorrow to himself, for there would have been none to have made him
glad. But his desire was to have a cheerful meeting with them, and not to have
it embittered by any unhappy occasion of disagreeing. 2. He tells them it was
to the same intent that he wrote his former epistle, v. 3, 4. (1.) That
he might not have sorrow from those of whom he ought to rejoice; and that
he had written to them in confidence of their doing what was requisite, in
order to their benefit and his comfort. The particular thing referred to, as
appears by the following verses, was the case of the incestuous person about
whom he had written in the first epistle, ch. v. Nor was the apostle
disappointed in his expectation. (2.) He assures them that he did not design
to grieve them, but to testify his love to them, and that he wrote to them
with much anguish and affliction in his own heart, and with great
affection to them. He had written with tears, that they might know his
abundant love to them. Note, [1.] Even in reproofs, admonitions, and acts
of discipline, faithful ministers show their love. [2.] Needful censures, and
the exercise of church-discipline towards offenders, are a grief to
tender-spirited ministers, and are administered with regret.
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Case
of the Incestuous Person.
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A. D. 57.
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5 But if any have caused grief, he hath not
grieved me, but in part: that I may not overcharge you all. 6
Sufficient to such a man is this punishment, which was inflicted
of many. 7 So that contrariwise ye ought rather to forgive him,
and comfort him, lest perhaps such a one should be swallowed up with
overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your
love toward him. 9 For to this end also did I write, that I might
know the proof of you, whether ye be obedient in all things. 10 To
whom ye forgive any thing, I forgive also: for if I forgave any thing,
to whom I forgave it, for your sakes forgave I it in the person
of Christ; 11 Lest Satan should get an advantage of us: for we are
not ignorant of his devices.
In these verses the apostle treats concerning the incestuous person who had
been excommunicated, which seems to be one principal cause of his writing this
epistle. Here observe, 1. He tells them that the crime of that person had
grieved him in part; and that he was grieved also with a part of them,
who, notwithstanding this scandal had been found among them, were puffed up
and had not mourned, 1 Cor. v. 2. However, he was unwilling to lay too
heavy a charge upon the whole church, especially seeing they had cleared
themselves in that matter by observing the directions he had formerly given
them. 2. He tells them that the punishment which had been inflicted upon this
offender was sufficient, v. 6. The desired effect was obtained, for the
man was humbled, and they had shown the proof of their obedience to his
directions. 3. He therefore directs them, with all speed, to restore the
excommunicated person, or to receive him again to their communion, v.
7, 8. This is expressed several ways. He beseeches them to forgive him, that
is, to release him from church-censures, for they could not remit the guilt or
offence against God; and also to comfort him, for in many cases the comfort of
penitents depends upon their reconciliation not only with God, but with men
also, whom they have scandalized or injured. They must also confirm their love
to him; that is, they should show that their reproofs and censures proceeded
from love to his person, as well as hatred to his sin, and that their design
was to reform, not to ruin him. Or thus: If his fall had weakened their love
to him, that they could not take such satisfaction in him as formerly; yet,
now that he was recovered by repentance, they must renew and confirm their
love to him. 4. He uses several weighty arguments to persuade them to do thus,
as, (1.) The case of the penitent called for this; for he was in danger of
being swallowed up with over-much sorrow, v. 7. He was so
sensible of this fault, and so much afflicted under his punishment, that he
was in danger of falling into despair. When sorrow is excessive it does hurt;
and even sorrow for sin is too great when it unfits for other duties, and
drives men to despair. (2.) They had shown obedience to his directions in
passing a censure upon the offender and now he would have them comply with his
desire to restore him, v. 9. (3.) He mentions his readiness to forgive
this penitent, and concur with them in this matter. "To whom you
forgive I forgive also, v. 10. I will readily concur with you in
forgiving him." And this he would do for their sakes, for love to them
and for their advantage; and for Christ's sake, or in his name, as his
apostle, and in conformity to his doctrine and example, which are so full of
kindness and tender mercy towards all those who truly repent. (4.) He gives
another weighty reason (v. 11): Lest Satan get an advantage against
us. Not only was there danger lest Satan should get an advantage against
the penitent, by driving him to despair; but against the churches also, and
the apostles or ministers of Christ, by representing them as too rigid and
severe, and so frightening people from coming among them. In this, as in other
things, wisdom is profitable to direct, so to manage according as the
case may be that the ministry may not be blamed, for indulging sin on
the one hand, or for too great severity towards sinners on the other hand.
Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we
should not be ignorant of his devices: he is also a watchful adversary,
ready to take all advantages against us, and we should be very cautious lest
we give him any occasion so to do.
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Effects
of the Christian Ministry.
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A. D. 57.
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12 Furthermore, when I came to Troas to preach
Christ's gospel, and a door was opened unto me of the Lord, 13 I
had no rest in my spirit, because I found not Titus my brother: but taking my
leave of them, I went from thence into Macedonia. 14 Now thanks be
unto God, which always causeth us to triumph in Christ, and maketh manifest
the savour of his knowledge by us in every place. 15 For we are
unto God a sweet savour of Christ, in them that are saved, and in them that
perish: 16 To the one we are the savour of death unto
death; and to the other the savour of life unto life. And who is
sufficient for these things? 17 For we are not as many, which
corrupt the word of God: but as of sincerity, but as of God, in the sight of
God speak we in Christ.
After these directions concerning the excommunicated person the apostle makes
a long digression, to give the Corinthians an account of his travels and
labours for the furtherance of the gospel, and what success he had therein,
declaring at the same time how much he was concerned for them in their
affairs, how he had no rest in his spirit, when he found not Titus at
Troas (v. 13), as he expected, from whom he hoped to have understood
more perfectly how it fared with them. And we find afterwards (ch. vii.
5-7) that when the apostle had come into Macedonia he was comforted by the
coming of Titus, and the information he gave him concerning them. So that we
may look upon all that we read from this second chapter, v. 12, to ch.
vii. 5, as a kind of parenthesis. Observe here,
I. Paul's unwearied labour and diligence in his work, v. 12, 13. He
travelled from place to place, to preach the gospel. He went to Troas from
Philippi by sea (Acts xx. 6), and thence he went to Macedonia; so that he was
prevented from passing by Corinth, as he had designed, ch. i. 16. But,
though he was prevented in his design as to the place of working, yet he was
unwearied in his work.
II. His success in his work: A great door was opened to him of the Lord,
v. 12. He had a great deal of work to do wherever he came, and had good
success in his work; for God made manifest the savour of his knowledge
by him in every place where he came. He had an opportunity to open the door of
his mouth freely, and God opened the hearts of his hearers, as the heart of
Lydia (Acts xvi. 14), and the apostle speaks of this as a matter of
thankfulness to God and of rejoicing to his soul: Thanks be to God, who
always causeth us to triumph in Christ. Note, 1. A believer's triumphs are
all in Christ. In ourselves we are weak, and have neither joy nor victory; but
in Christ we may rejoice and triumph. 2. True believers have constant cause of
triumph in Christ, for they are more than conquerors through him who hath
loved them, Rom. viii. 37. 3. God causeth them to triumph in Christ. It is God
who has given us matter for triumph, and hearts to triumph. To him therefore
be the praise and glory of all. 4. The good success of the gospel is a good
reason for a Christian's joy and rejoicing.
III. The comfort that the apostle and his companions in labour found, even
when the gospel was not successful to the salvation of some who heard it, v.
15-17. Here observe,
1. The different success of the gospel, and its different effects upon several
sorts of persons to whom it is preached. The success is different; for some
are saved by it, while others perish under it. Nor is this to be wondered at,
considering the different effects the gospel has. For, (1.) Unto some it is a savour
of death unto death. Those who are willingly ignorant, and wilfully
obstinate, disrelish the gospel, as men dislike an ill savour, and therefore
they are blinded and hardened by it: it stirs up their corruptions, and
exasperates their spirits. They reject the gospel, to their ruin, even to
spiritual and eternal death. (2.) Unto others the gospel is a savour of
life unto life. To humble and gracious souls the preaching of the word is
most delightful and profitable. As it is sweeter than honey to the taste, so
it is more grateful than the most precious odours to the senses, and much more
profitable; for as it quickened them at first, when they were dead in
trespasses and sins, so it makes them more lively, and will end in eternal
life.
2. The awful impressions this matter made upon the mind of the apostle, and
should also make upon our spirits: Who is sufficient for these things? v.
16. TiV ikanoV--who is worthy
to be employed in such weighty work, a work of such vast importance, because
of so great consequence? Who is able to perform such a difficult work, that
requires so much skill and industry? The work is great and our strength is
small; yea, of ourselves we have no strength at all; all our sufficiency is
of God. Note, If men did seriously consider what great things depend upon
the preaching of the gospel, and how difficult the work of the ministry is,
they would be very cautious how they enter upon it, and very careful to
perform it well.
3. The comfort which the apostle had under this serious consideration, (1.)
Because faithful ministers shall be accepted of God, whatever their success
be: We are, if faithful, unto God a sweet savour of Christ (v.
15), in those who are saved and in those also who perish. God will accept of
sincere intentions, and honest endeavours, though with many they are not
successful. Ministers shall be accepted, and recompensed, not according to
their success, but according to their fidelity. Though Israel be not
gathered, yet shall I be glorious in the eyes of the Lord, Isa. xlix. 5.
(2.) Because his conscience witnessed to his faithfulness, v. 17.
Though many did corrupt the word of God, yet the apostle's conscience
witnessed to his fidelity. He did not mix his own notions with the doctrines
and institutions of Christ; he durst not add to, nor diminish from, the word
of God; he was faithful in dispensing the gospel, as he received it from the
Lord, and had no secular turn to serve; his aim was to approve himself to God,
remembering that his eye was always upon him; he therefore spoke and acted
always as in the sight of God, and therefore in sincerity. Note, What we do in
religion is not of God, does not come from God, will not reach to God, unless
it be done in sincerity, as in the sight of God.
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