Home
Search Bible
Click for Help   Click for QuickNav   Click for Advanced Search Options
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow

Search a pre-defined list


OR Select a range of biblical books

From:

To:


OR Custom Selection:

Use semicolons to separate groups:
'Gen;Jdg;Psa-Mal' or 'Rom 3-12;Mat 1:15;Mat 5:12-22'

Your Bible Version is the KJV
Version Selector Up Arrow
KJV King James Version
NKJV New King James Version
NLT New Living Translation
NIV New International Version
ESV English Standard Version
HCSB Holman Christian Standard Bible
NASB New American Standard Bible
NET New English Translation
RSV Revised Standard Version
ASV American Standard Version
YLT Young's Literal Translation
DBY Darby Translation
WEB Webster's Bible
HNV Hebrew Names Version
RVR60 Reina-Valera 1960
VUL Latin Vulgate
WLC Westminster Leningrad Codex
LXX Septuagint
Go to Top
Link to This PageCite This Page
Version Selector Up Arrow
Version Selector Up Arrow

Cite this page

MLA format Copy link to clipboard

Note: MLA no longer requires the URL as part of their citation standard. Individual instructors or editors may still require the use of URLs.

APA format Copy link to clipboard
Chicago format Copy link to clipboard
Close
Share this pageFollow the BLB
Version Selector Up Arrow

Share this page using one of these tools:

facebooktwitter

googlepluspinterest

reddittumblrlinkedin


Or email this page to a friend:

Version Selector Up Arrow

Follow the Blue Letter Bible on:

facebooktwitter

pinterestgoogle+


Or subscribe to our Newsletter:

Printable Page
 
 
Left Contextbar EdgeLeft Contextbar Edge BackgroundRight Contextbar Edge2Prior BookPrior ChapterReturn to CommentariesReturn to Author BiographyNext ChapterNext BookRight Contextbar Edge2Right Contextbar Edge BackgroundRight Contextbar Edge1
Choose a new font size and typeface

Customize your font sizeIncrease your font sizeDecrease your font sizeReturn to default font size

Choose a Bible text color
Read the Bible in blackRead the Bible in dark blueRead the Bible in blue

Customize your text type
Arial font
Trebuchet MS font
Georgia font
Times New Roman font

Customize your Hebrew text type
SBL Hebrew font
Times New Roman font
Arial font

Customize your Greek text type
Gentium font
Times New Roman font
Arial font

Close font preferences
The Blue Letter Bible
BLB Searches
Search the Bible
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow
 [?]

Advanced Options

Search a pre-defined list


OR Select a range of biblical books

From:

To:


OR Custom Selection:

Use semicolons to separate groups: 'Gen;Jdg;Psa-Mal' or 'Rom 3-12;Mat 1:15;Mat 5:12-22'

LexiConc
 [?]
 

Advanced Options

Exact Match
Beginning of the Word
Any Part of the Word
Theological FAQs
 [?]
 
Multi-Verse Retrieval
x
Search KJV
KJVNKJVNLTNIVESVHCSBNASB
Version Selector Up Arrow NETRSVASVYLTDBYWEBHNV
RVR60VULWLCLXXmGNTTR  
Version Selector Down Arrow

Line-By-Line Order:
Line-By-Line Verse-Reference  Verse-Reference
Line-By-Line Reference-Verse  Reference-Verse
Line-By-Line Separate Line  Separate Line
Line-By-Line Verse Only  Verse Only
Line-By-Line Reference Only  Reference Only
Reference Delimiters:
No Reference Delimiters  None — Jhn 1:1 KJV
Square Reference Delimiters  Square — [Jhn 1:1 KJV]
Curly Reference Delimiters  Curly — {Jhn 1:1 KJV}
Parenthesis Reference Delimiters  Parens — (Jhn 1:1 KJV)
Paragraph Order:
Paragraph Verse-Reference  Verse-Reference
Paragraph Reference-Verse  Reference-Verse
Paragraph Reference-Only  Reference-Only
Number Delimiters:*
No Verse Numbers  No Number
No Verse Delimeters  No Delimiter — 15
Square Verse Delimiters  Square — [15]
Curly Verse Delimiters  Curly — {15}
Parenthesis Verse Delimiters  Parens — (15)
Other Options:
Abbreviate Books  Abbreviate Books
Quotes Around Verses  Quotes around Verses
Remove Square Brackets  Remove Square Brackets
 
Sort Canonically  Sort Canonically

* 'Number Delimiters' only apply to 'Paragraph Order'

Let's Connect
x

Connect on TwitterConnect on FacebookConnect on InstagramConnect on PinterestConnect on Google Plus

Receive our Blue Letter Bible Newsletter

Daily Devotionals
x

Blue Letter Bible offers several daily devotional readings in order to help you refocus on Christ and the Gospel of His peace and righteousness.

Daily Bible Reading Plans
x

Recognizing the value of consistent reflection upon the Word of God in order to refocus one’s mind and heart upon Christ and His Gospel of peace, we provide several reading plans designed to cover the entire Bible in a year.

One-Year Plans

Two-Year Plan

Jamieson, Fausset & Brown :: Commentary on 2 Corinthians 2

toggle collapse

The Second Epistle of Paul the Apostle to the Corinthians

Commentary by A. R. FAUSSET

CHAPTER 2

2Cr 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" ( 2Cr 1:23 ). The same antithesis between Paul and them appears in 2Cr 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 JF & B for 2Co 13:2; compare 2Cr 12:14 13:1 ). See JF & B for Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Cr 2:2, "I make you sorry," and 2Cr 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Cr 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 ( 2Cr 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, 2Cr 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 ( 2Cr 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 1Cr 16:7; compare 1Cr 4:19, 21 5:2-7, 13 ).
      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, 1Cr 13:7 ), will make his joy ( 2Cr 2:2 ) their joy.

      4. So far from my change of purpose being due to "lightness" ( 2Cr 1:17 ), I wrote my letter to you ( 2Cr 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, 2Cr 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 ( 2Cr 2:2, 3 ). 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 Pro 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 ( Act 18:10 1Cr 4:15 9:2 ).

      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 2Cr 1:14 Rom 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 ( 2Cr 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 ( Act 22:22 1Cr 5:5 ).
      this punishment--His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on JF & B for 1Co 5:4, 5).
      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.

      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 ( 2Cr 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, Horae Paulinae]. The interchange of feeling is marked ( 2Cr 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 1Cr 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 1Cr 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 2Cr 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" ( 1Cr 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 ( 2Cr 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 ( Act 20:6 ); also, that he had disciples there ( Act 20:7 ), which accords with the Epistle ( 2Cr 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [PALEY, Horae Paulinae]. 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 ( Act 16:8-12 ). On his return to Asia, after the longer visit mentioned here, he stayed seven days ( Act 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" ( Gen 8:9 ). As here his "spirit" had no rest; so in 2Cr 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 ( 2Cr 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 Luk 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 1Cr 4:5 ) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them ( 2Cr 2:17 2Cr 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 ( 2Cr 2:14 ), "the savor of HIS (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself ( Sgs 1:3; compare Jhn 1:14, 16 Eph 5:2 1Jo 2:27 ).
      in them that are saved--rather, "that are being saved. . . that are perishing" (see on JF & B for 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], ( 2Cr 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" ( 2Cr 3:1 - 4:2 ): "Those that are perishing" ( 2Cr 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) ( Mat 21:44 Luk 2:34 Jhn 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 ( 2Cr 3:5, 6 ), "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-- ( 2Cr 11:18 Phl 2:21 ). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Cr 11:13 1Th 2:3 ).
      which corrupt--Greek, "adulterating, as hucksters do wine for gain" ( 2Cr 4:2 Isa 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 2Cr 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 ( Act 20:27 ).

CONTENT DISCLAIMER:

The Blue Letter Bible ministry and the BLB Institute hold to the historical, conservative Christian faith, which includes a firm belief in the inerrancy of Scripture. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.

Search

Bible Search

Multiverse Retrieval

LexiConc Search

FAQ Search

Browse Dictionary Topics

Bible Reference

Encyclopedias / Dictionaries

Introductions to the Bible

Topical Indexes

Charts and Outlines

Timelines

Maps / Images

Bible Commentaries

Text Commentaries

Audio & Video Commentaries

Theological Resources

Articles / Books

Women's Resources

Don Stewart

BLB Theological

Creeds, Catechisms, and Confessions

Multimedia

Video

Music

Products

Digital Books

Mobile Apps for iPhone / iPad

Mobile blb.org

BLB Offline CDs

Free Web Tools

Devotionals

Email Devotional Sign-Up

BLB Daily Promises

Day by Day by Grace

Morning and Evening

Daily Bible Reading Plan

Help

Video Tutorials

Support

Theological Questions

Website Support

iApp Support

General Questions

Ministries

Sowing Circle

Co-Laboring Ministries

About

About the BLB

Statement of Faith

History

Newsletter

Partnerships

Ministry FAQs

Donate

Donation Information

Contact the BLB

Hotjar - Unlimited insights from your web and mobile sites


BLB Institute

BLB Blog

Email Newsletters

Facebook

Twitter


Blue Letter Bible study tools make reading, searching and studying the Bible easy and rewarding.

Blue Letter Bible is a 501(c)(3) nonprofit organization

©2017 Blue Letter Bible

Loading...

Interlinear
Bibles
Cross-Refs
Commentaries
Dictionaries
Miscellaneous
Verse Tools Arrow
Login

Email / username or password was incorrect!

Check your email for password retrieval

Enter Your
Email or Username

Password

 [?]

 

Did you forget your password?


Register a new BLB account

Why won't my login from the old site work?

Complete the form below to register  [?]

Error: That Email is already registered

Error: Please provide a valid Email

Error: Passwords should have at least 6 characters

Error: Passwords do not match

Error: Please provide a valid first name

Error: That username is already taken

Error: Usernames should only contain letters, numbers, dots, dashes, or underscores

Enter Your EmailUsername

First Name

PasswordRe-enter

[ Cancel ]

 

Passwords should have at least 6 characters.
Usernames should only contain letters, numbers, dots, dashes, or underscores.

Thank you for registering. A verification email has been sent to the address you provided.

Error: That Email / Username is not registered

Enter Your Email or Username

 

Return to Login

Close Login