17. use lightness--Was I guilty of levity? namely, by promising more than I performed.
or ... according to the flesh, that with me there should be yea, yea ... nay, nay?--The "or" expresses a different alternative: Did I act with levity, or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my "yea" must at all costs be yea, and my "nay" nay [Bengel, Winer, Calvin], ([Mt 14:7], )? The repetition of the "yea" and "nay" hardly agrees with Alford's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (that is, both affirmation and negation concerning the same thing)?" The repetition will thus stand for the single yea and nay, as in [Mt 5:37]; [Jas 5:12]. But the latter passage implies that the double "yea" here is not equivalent to the single "yea": Bengel's view, therefore, seems preferable.
18. He adds this lest they might think his DOCTRINE was changeable like his purposes (the change in which he admitted in [2Co 1:17], while denying that it was due to "lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose).
true--Greek, "faithful" ([1Co 1:9]).
our word--the doctrine we preach.
was not--The oldest manuscripts read "is not."
yea and nay--that is, inconsistent with itself.
19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of it, namely, Jesus Christ. He is called "the Son of God" to show the impossibility of change in One who is co-equal with God himself (compare [1Sa 15:29]; Mal 3:6).
by me ... Silvanus and Timotheus--The Son of God, though preached by different preachers, was one and the same, unchangeable. Silvanus is contracted into Silas ([Ac 15:22]; compare [1Pe 5:12]).
in him was yea--Greek, "is made yea in Him"; that is, our preaching of the Son of God is confirmed as true in Him (that is, through Him; through the miracles wherewith He has confirmed our preaching) [Grotius]; or rather, by the witness of the Spirit which He has given ([2Co 1:21], ) and of which miracles were only one, and that a subordinate manifestation.
20. Rather, How many soever be the promises of God, in Him is the "yea" ("faithfulness in His word": contrasted with the "yea and nay," [2Co 1:19], that is, inconstancy as to one's word).
and in him Amen--The oldest manuscripts read, "Wherefore through Him is the Amen"; that is, In Him is faithfulness ("yea") to His word, "wherefore through Him" is the immutable verification of it ("Amen"). As "yea" is His word, so "Amen" is His oath, which makes our assurance of the fulfilment doubly sure. Compare "two immutable things (namely, His word and His oath) in which it was impossible for God to lie" ([He 6:18]; [Re 3:14]). The whole range of Old Testament and New Testament promises are secure in their fulfilment for us in Christ.
unto the glory of God by us--Greek, "for glory unto God by us" (compare [2Co 4:15]), that is, by our ministerial labors; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but then "by us" would have to mean what it cannot mean here, "by us and you."
21. stablisheth us ... in Christ--that is, in the faith of Christ--in believing in Christ.
anointed us--As "Christ" is the "Anointed" (which His name means), so "He hath anointed (Greek, "chrisas") us," ministers and believing people alike, with the Spirit ([2Co 1:22]; [1Jo 2:20], 27). Hence we become "a sweet savor of Christ" ([2Co 2:15]).
22. sealed--A seal is a token assuring the possession of property to one; "sealed" here answers to "stablisheth us" ([2Co 1:21]; [1Co 9:2]).
the earnest of the Spirit--that is, the Spirit as the earnest (that is, money given by a purchaser as a pledge for the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance as a son of God shall be his hereafter ([Ep 1:13], ). "Sealed with that Holy Spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession" ([Ro 8:23]). The Spirit is the pledge of the fulfilment of "all the promises" ([2Co 1:20]).
23. Moreover I--Greek, "But I (for my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly ([2Co 1:20-22]).
call God--the all-knowing One, who avenges wilful unfaithfulness to promises.
for a record upon my soul--As a witness as to the secret purposes of my soul, and a witness against it, if I lie (Mal 3:5).
to spare you--in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then.
I came not as yet--Greek, "no longer"; that is, I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Compare [2Co 10:10], , which shows that his detractors represented him as threatening what he had not courage to perform ([1Co 4:18], ).
24. Not for that--that is, Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipline, but in matters of "faith" he was only a "fellow helper of their joy" (namely, in believing, [Ro 15:13]; [Php 1:25]). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of [2Co 1:23]. His desire is to cause them not sorrow ([2Co 2:1], ), but "joy." The Greek for "helpers" implies a mutual leaning, one on the other, like the mutually supporting buttresses of a sacred building. "By faith ([Ro 11:20]) ye stand"; therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy" ([Ro 15:13]). I want nothing more, not to lord it over your faith.
Chapter 2
[2Co 2:1-17]. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him.
1. with myself--in contrast to "you" ([2Co 1:23]). The same antithesis between Paul and them appears in [2Co 2:2].
not come again ... in heaviness--"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on [2Co 13:2]; compare [2Co 12:14]; ). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare [2Co 2:2], "I make you sorry," and [2Co 2:5], "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up [2Co 1:23].
2. For--proof that he shrinks from causing them sorrow ("heaviness").
if I--The "I" is emphatic. Some detractor may say that this ([2Co 2:1]) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, [2Co 2:3]; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for ... who is he then that?" &c.
3. I wrote this same unto you--namely, that I would not come to you then ([2Co 2:1]), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare [1Co 16:7]; compare [1Co 4:19], ; [5:2-7], ).
sorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.
having confidence ... that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, [1Co 13:7]), will make his joy ([2Co 2:2]) their joy.
4. So far from my change of purpose being due to "lightness" ([2Co 1:17]), I wrote my letter to you ([2Co 2:3]) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."
not that ye should be grieved--Translate, "be made sorry," to accord with the translation, [2Co 2:2]. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me ([2Co 2:2], ). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel].
that ye might know the love--of which it is a proof to rebuke sins openly and in season [Estius], ([Psa 141:5]; [Pr 27:6]). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.
which I have more abundantly unto you--who have been particularly committed to me by God ([Ac 18:10]; [1Co 4:15]; ).
5. grief ... grieved--Translate as before, "sorrow ... made sorry." The "any" is a delicate way of referring to the incestuous person.
not ... me, but in part--He has grieved me only in part (compare [2Co 1:14]; [Ro 11:25]), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.
that I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.
6. Sufficient--without increasing it, which would only drive him to despair ([2Co 2:7]), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.
to such a man--a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion ([Ac 22:22]; [1Co 5:5]).
this punishment--His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on [1Co 5:4], ).
inflicted of many--rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.
7. with overmuch sorrow--Greek, "with HIS overmuch sorrow."
8. confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.