9. For--Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing ([2Co 2:6]), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked ([2Co 2:4]), "I wrote ... that ye might know the love," &c.: here, "I did write, that I might know the proof of you."
10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.
for if I forgave anything, to whom I forgave it--The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."
for your sakes forgave I it--He uses the past tense, as of a thing already determined on; as in [1Co 5:3], "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.
in the person of Christ--representing Christ, and acting by His authority: answering to [1Co 5:4], "In the name of our Lord Jesus Christ ... my spirit, with the power of our Lord Jesus Christ."
11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in [2Co 2:10], he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" ([1Co 5:5]). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.
not ignorant of his devices--"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.
12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last ([2Co 7:5], [6, 7]) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country ([Ac 20:6]); also, that he had disciples there ([Ac 20:7]), which accords with the Epistle ([2Co 2:12], "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks].
to preach--literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there ([Ac 16:8-12]). On his return to Asia, after the longer visit mentioned here, he stayed seven days ([Ac 20:6]).
and--that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.
door ... opened ... of the Lord--Greek, "in the Lord," that is, in His work, and by His gracious Providence.
13. no rest in my spirit--rather, "no rest for my spirit" ([Ge 8:9]). As here his "spirit" had no rest; so in [2Co 7:5], his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.
taking ... leave of them--the disciples at Troas.
14. Now--Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.
causeth us to triumph--The Greek, is rather, as in [Col 2:15], "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience ([2Co 10:5]) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."
savour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare [Lu 5:10], "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror ([Col 2:15]), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare [1Co 4:5]) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them ([2Co 2:17]; [2Co 4:2]).
15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words ([2Co 2:14]), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself ([So 1:3]; compare [Joh 1:14], ; [Ep 5:2]; [1Jo 2:27]).
in them that are saved--rather, "that are being saved ... that are perishing" (see on [1Co 1:18]). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], ([2Co 4:3], [4, 6]). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.
and in them--in the case of them. "Those being saved" ([2Co 3:1-4:2]): "Those that are perishing" ([2Co 4:3-5]).
16. savour of death unto death ... of life unto life--an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) ([Mt 21:44]; [Lu 2:34]; [Joh 9:39]).
who is sufficient for these things?--namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question ([2Co 3:5], ), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.
17. not as many--([2Co 11:18]; [Php 2:21]). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially [2Co 11:13]; [1Th 2:3]).
which corrupt--Greek, "adulterating, as hucksters do wine for gain" ([2Co 4:2]; [Is 1:22]; [2Pe 2:3], "Make merchandise of you").
as of sincerity ... as of God--as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.
in Christ's--as united to Him in living membership, and doing His work (compare [2Co 12:19]). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success ([Ac 20:27]).
Chapter 3
[2Co 3:1-18]. The Sole Commendation He Needs to Prove God's Sanction of His Ministry He Has in His Corinthian Converts: His Ministry Excels the Mosaic, as the Gospel of Life and Liberty Excels the Law of Condemnation.
1. Are we beginning again to recommend ourselves ([2Co 5:12]) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
commendation--recommendation. (Compare [2Co 10:18]). The "some" refers to particular persons of the "many" ([2Co 2:17]) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other churches. The thirteenth canon of the Council of Chalcedon (A.D. 451) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory from their own bishop." The history ([Ac 18:27]) confirms the existence of the custom here alluded to in the Epistle: "When Apollos was disposed to pass into Achaia [Corinth], the brethren [of Ephesus] wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which Paul refers, as many at Corinth boasted of their being followers of Apollos ([1Co 1:12]).
2. our epistle--of recommendation.
in our hearts--not letters borne merely in the hands. Your conversion through my instrumentality, and your faith which is "known of all men" by widespread report ([1Co 1:4-7]), and which is written by memory and affection on my inmost heart and is borne about wherever I go, is my letter of recommendation ([1Co 9:2]).
known and read--words akin in root, sound, and sense (so [2Co 1:13]). "Ye are known to be my converts by general knowledge: then ye are known more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] ([2Co 4:2]; [1Co 14:25]). There is not so powerful a sermon in the world, as a consistent Christian life. The eye of the world takes in more than the ear. Christians' lives are the only religious books the world reads. Ignatius [Epistle to the Ephesians, 10] writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God; your lives the form of language in which He addresses them. Be mild when they are angry, humble when they are haughty; to their blasphemy oppose prayer without ceasing; to their inconsistency, a steadfast adherence to your faith."
3. declared--The letter is written so legibly that it can be "read by all men" ([2Co 3:2]). Translate, "Being manifestly shown to be an Epistle of Christ"; a letter coming manifestly from Christ, and "ministered by us," that is, carried about and presented by us as its (ministering) bearers to those (the world) for whom it is intended: Christ is the Writer and the Recommender, ye are the letter recommending us.
written not with ink, but with the Spirit of the living God--Paul was the ministering pen or other instrument of writing, as well as the ministering bearer and presenter of the letter. "Not with ink" stands in contrast to the letters of commendation which "some" at Corinth ([2Co 3:1]) used. "Ink" is also used here to include all outward materials for writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by "the finger of God" ([Ex 31:18]; ). Christ's Epistle (His believing members converted by Paul) is better still: it is written not merely with the finger, but with the "Spirit of the living God"; it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" ([2Co 3:6-8]).
not in--not on tables (tablets) of stone, as the ten commandments were written ([2Co 3:7]).
in fleshy tables of the heart--ALL the best manuscripts read, "On [your] hearts [which are] tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has "taken away the stony heart out of your flesh, given you a heart of flesh" (fleshy, not fleshly, that is, carnal; hence it is written, "out of your flesh" that is, your carnal nature), [Eze 11:19]; . Compare [2Co 3:2], "As ye are our Epistle written in our hearts," so Christ has in the first instance made you "His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alford]. (Compare [Pr 3:3]; ; [Jr 31:31-34]). This passage is quoted by Paley [Horæ Paulinæ] as illustrating one peculiarity of Paul's style, namely, his going off at a word into a parenthetic reflection: here it is on the word "Epistle." So "savor," [2Co 2:14-17].
4. And--Greek, "But." "Such confidence, however (namely, of our 'sufficiency,' [2Co 3:5], ; [2Co 2:16]--to which he reverts after the parenthesis--as ministers of the New Testament, 'not hinting,' [2Co 4:1]), we have through Christ (not through ourselves, compare [2Co 3:18]) toward God" (that is, in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be given hereafter. Compare [Ac 24:15], "hope toward God." Human confidence is unreal in that it looks to man for its help and its reward.
5. The Greek is, "Not that we are (even yet after so long experience as ministers) sufficient to think anything OF ourselves as (coming) FROM ourselves; but our sufficiency is (derived) FROM God." "From" more definitely refers to the source out of which a thing comes; "of" is more general.
to think--Greek, to "reason out" or "devise"; to attain to sound preaching by our reasonings [Theodoret]. The "we" refers here to ministers ([2Pe 1:21]).
anything--even the least. We cannot expect too little from man, or too much from God.
6. able--rather, as the Greek is the same, corresponding to [2Co 3:5], translate, "sufficient as ministers" ([Ep 3:7]; [Col 1:23]).
the new testament--"the new covenant" as contrasted with the Old Testament or covenant ([1Co 11:25]; [Ga 4:24]). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" ([2Co 3:3]).
not of the letter--joined with "ministers"; ministers not of the mere literal precept, in which the old law, as then understood, consisted; "but of the Spirit," that is, the spiritual holiness which lay under the old law, and which the new covenant brings to light ([Mt 5:17-48]) with new motives added, and a new power of obedience imparted, namely, the Holy Spirit ([Ro 7:6]). Even in writing the letter of the New Testament, Paul and the other sacred writers were ministers not of the letter, but of the spirit. No piety of spirit could exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which He chose a devout Jew to express his state of mind towards God. Christianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration ([Joh 4:24]). Still the moral law of the ten commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality ([Mt 5:17-48]; [Ro 13:9]). No literal precepts could fully comprehend the wide range of holiness which LOVE, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in its deep spirituality.
letter killeth--by bringing home the knowledge of guilt and its punishment, death; [2Co 3:7], "ministration of death" ([Ro 7:9]).
spirit giveth life--The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man ([Ro 6:4], ). This "spirit of life" is for us in Christ Jesus ([Ro 8:2], ), who dwells in the believer as a "quickening" or "life-giving Spirit" ([1Co 15:45]). Note, the spiritualism of rationalists is very different. It would admit no "stereotyped revelation," except so much as man's own inner instrument of revelation, the conscience and reason, can approve of: thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience ([Ac 17:11]; [1Pe 4:1]). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical.