Exegetical and Hermeneutical Commentary of 2 Corinthians 7:12
Wherefore, though I wrote unto you, [I] did [it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
12. for his cause that had done the wrong ] See 1Co 5:1.
nor for his cause that suffered wrong ] From this it has been inferred that the father of the offender was still alive.
but that our care for you in the sight of God might appear unto you ] Many MSS., versions, and editors read that your care for us might appear to you. Whichever be the true reading, the alteration has either sprung from a desire to alter the passage into conformity with the supposed meaning of the Apostle, or from similarity of sound, in the case of a copyist writing from oral dictation. Either reading would make good sense, but that in the text is more probable for two reasons: (1) the Apostle has been all along insisting on the purity of his motives and on his unfeigned affection for his Corinthian converts (ch. 2Co 2:17, 2Co 4:2); and (2) it seems rather unlikely that he should have wished the Corinthians to manifest their earnestness in his behalf unto themselves. See, however, on the other hand, ch. 2Co 2:9, and cf. Calvin, who says “St Paul congratulates the Corinthians on having learned at length by this test, how they were disposed towards him.” The word here translated care is the same as that rendered carefulness in the last verse.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore, though I wrote unto you … – In this verse Paul states the main reason why he had written to them on the subject. It was not principally on account of the man who had done the wrong, or of him who had been injured; but it was from tender anxiety for the whole church, and in order to show the deep interest which he had in their welfare.
Not for his cause that had done the wrong – Not mainly, or principally on account of the incestuous person; 1Co 5:1. It was not primarily with reference to him as an individual that I wrote, but from a regard to the whole church.
Nor for his cause that suffered wrong – Not merely that the wrong which he had suffered might be rectified, and that his rights might be restored, valuable and desirable as was that object. The offence was that a man had taken his fathers wife as his own 1Co 5:1, and the person injured, therefore, was his father. It is evident from this passage, I think, that the father was living at the time when Paul wrote this Epistle.
But that our care … – I wrote mainly that I might show the deep interest which I had in the church at large, and my anxiety that it might not suffer by the misconduct of any of its members. It is from a regard to the welfare of the whole earth that discipline should be administered, and not simply with reference to an individual who has done wrong, or an individual who is injured. In church discipline such private interests are absorbed in the general interest of the church at large.
Fuente: Albert Barnes’ Notes on the Bible
2Co 7:12-16
Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong.
Church discipline
I. Church discipline should be exercised for the good of the whole Church (2Co 7:12). The particular individual referred to here was the incestuous person (1Co 5:1). The apostle here states that this discipline was not merely for the offenders sake, nor indeed for the sake of the offended. His object in writing was not merely to chastise the one, and to obtain justice for the other. He had a larger aim; it was to prove to them how much he cared for their spiritual purity and reputation. Punishment should not only be for the reformation of the wrongdoer, but as an example to others. The unhealthy branch should be cut off for the sake of the trees health and growth. All true chastisement for wrong aims not only at the good of the offender, but at the good of the community at large.
II. When the good of the Church is manifested it is a just matter for rejoicing (2Co 7:13). The Church was improved by Pauls disciplinary letter. Of this Titus had assured him, for they had refreshed his spirit during his visit among them. Their improvement, too, justified the high testimony which he had given Titus concerning them (verse 14). The love of Titus for them was increased by the discovery of it (verse 15). Thus the godly sorrow which they manifested on account of that which was wrong amongst them was in every way satisfactory to him; it gave him comfort, it greatly refreshed the spirit of Titus, increased his affection for them, and inspired the apostle himself with confidence and with joy. (D. Thomas D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Not for his cause that had done the wrong] viz. the incestuous person.
Nor for his cause that suffered wrong] Some think the apostle means himself; others, that he means the Church at Corinth, the singular being put for the plural; others, the family of the incestuous person; and others, the father of the incestuous person. If this latter opinion be adopted, it would seem to intimate that the father of this person was yet alive, which would make the transgression more flagrant; but these words might be spoken in reference to the father, if dead, whose cause should be vindicated; as his injured honour might be considered, like Abel’s blood, to be crying from the earth.
But that our care for you-might appear] It was not to get the delinquent punished, nor merely to do justice to those who had suffered in this business, that the apostle wrote his epistle to them, but that they might have the fullest proof of his fatherly affection for them, and his concern for the honour of God; and that they might thereby see how unnatural their opposition to him was, and what cause they had to prefer him, who was ready to give up his life in their service, to that false apostle or teacher who was corrupting their minds, leading them from the simplicity of the truth, and making a gain of them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I did it not for his cause that had done the wrong; for the cause of him that had abused his fathers wife, not out of any particular hatred or ill-will I had to him;
nor for his cause that suffered wrong; nor for the sake of him whose wife was so abused; nor for my own sake, who had been so abused, and suffered wrong by you.
But that our care for you in the sight of God might appear to you; but only out of a love to your souls, and a care I had for you, that in all things you might approve yourselves unto God. Or possibly this text is more generally be interpreted, without respect either to the incestuous person in particular, or to his father; and the sense of the verse no more than this: Though in my former Epistle I wrote something sharply to you, yet I did it not in any passion, nor was I drawn aside by any prejudice or hatred of any person, nor out of any partial affection to any, as to any thing for which I blamed you; but out of that general love and affection which I have to you all, which produceth in me a care of and a solicitude for you, that you might do no evil; which care I was willing should appear to you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. though I wrote unto you“makingyou sorry with my letter” (2Co7:8).
his cause that sufferedwrongthe father of the incestuous person who had his father’swife (1Co 5:1). The father, thusit seems, was alive.
that our care for you,c.Some of the oldest manuscripts read thus, “That YOURcare for us might be made manifest unto you,” &c. But thewords, “unto you,” thus, would be rather obscure still theobscurity of the genuine reading may have been the very reason forthe change being made by correctors into the reading of EnglishVersion. ALFORDexplains the reading: “He wrote in order to bring out their zealon his behalf (that is, to obey his command), and make it manifest tothemselves in God’s sight, that is, to bring out among themtheir zeal to regard and obey him.” But some of the oldestmanuscripts and versions (including the Vulgate and oldItalian) support English Version. And the words, “toyou,” suit it better than the other reading. 2Co2:4, “I wrote . . . that ye might know the love which I havemore abundantly unto you,” plainly accords with it, anddisproves ALFORD’Sassertion that English Version is inconsistent with thefact as to the purpose of his letter. His writing, he says, wasnot so much for the sake of the individual offender, or theindividual offended, but from his “earnest care” or concernfor the welfare of the Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, though l wrote unto you,…. Meaning in his former epistle, with so much sharpness and severity, and as may have been thought too much:
I did it not for his cause that had done the wrong; not for the sake of the incestuous person only and chiefly, not merely for his correction and restoration; though these things were intended, and earnestly desired by the apostle:
nor for his cause that suffered wrong: that is, the father of the incestuous person, who had been injured by this wicked action; it was not only or merely out of favour and respect to him, and that some compensation should be made to him in a church way, by detesting the crime, casting out the offender, and declaring themselves on the side of the injured person, and against him that had done the injury:
but that our care for you, in the sight of God, might appear unto you: some copies, and the Complutensian edition, and the Syriac, Arabic, and Ethiopic versions, read, “that your care for us”, c. and then the sense is, that you might have an opportunity of showing your affection for us, your regard to us, how readily you obey us in all things but the other reading is to be preferred, the meaning of which is, that the apostle in writing did not so much consult and regard the private good of any particular person, either the injurer or the injured, though these were not out of his view; but he wrote in the manner he did, chiefly that it might be manifest what a concern he had for the good and welfare of the whole church; lest that should be corrupted, and receive any damage from such a notorious delinquent being tolerated or connived at among them; and that it was such a care and concern as was real, hearty, and sincere, was well known to God, and for the truth of which he could appeal to him.
Fuente: John Gill’s Exposition of the Entire Bible
| Case of Incestuous Person. | A. D. 57. |
12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. 14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. 15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice therefore that I have confidence in you in all things.
In these verses the apostle endeavours to comfort the Corinthians, upon whom his admonitions had had such good effect. And in order thereto, 1. He tells them he had a good design in his former epistle, which might be thought severe, v. 12. It was not chiefly for his cause that did the wrong, not only for his benefit, much less merely that he should be punished; nor was it merely for his cause that suffered wrong, namely, the injured father, and that he might have what satisfaction could be given him; but it was also to manifest his great and sincere concern and care for them, for the whole church, lest that should suffer by letting such a crime, and the scandal thereof, remain among them without due remark and resentment. 2. He acquaints them with the joy of Titus as well as of himself upon the account of their repentance and good behaviour. Titus was rejoiced, and his spirit refreshed, with their comfort, and this comforted and rejoiced the apostle also (v. 13); and, as Titus was comforted while he was with them, so when he remembered his reception among them, expressing their obedience to the apostolical directions, and their fear and trembling at the reproofs that were given them, the thoughts of these things inflamed and increased his affections to them, v. 15. Note, Great comfort and joy follow upon godly sorrow. As sin occasions general grief, so repentance and reformation occasion general joy. Paul was glad, and Titus was glad, and the Corinthians were comforted, and the penitent ought to be comforted; and well may all this joy be on earth, when there is joy in heaven over one sinner that repenteth. 3. He concludes this whole matter with expressing the entire confidence he had in them: He was not ashamed of his boasting concerning them to Titus (v. 14); for he was not disappointed in his expectation concerning them, which he signified to Titus, and he could now with great joy declare what confidence he still had in them as to all things, that he did not doubt of their good behaviour for the time to come. Note, It is a great comfort and joy to a faithful minister to have to do with a people whom he can confide in, and who he has reason to hope will comply with every thing he proposes to them that is for the glory of God, the credit of the gospel, and their advantage.
Fuente: Matthew Henry’s Whole Bible Commentary
But that your earnest care for us might be made manifest (‘ ). So the correct text, not “our care for you.” Easy to interchange Greek (your) and (our). Usual construction with preposition and genitive of articular infinitive with accusative of general reference.
Fuente: Robertson’s Word Pictures in the New Testament
Our care for you [ ] . The correct text reverses the pronouns and reads your care for us. This difficult passage means that while Paul did desire the punishment and reformation of the offender, and the vindication of the wronged party, his main object was that the fidelity and zeal of the Church toward God should be manifested, as it was (ver. 11). This would appear in the manifestation of their zealous interest for him as God ‘s minister. He states this as if it were his only object. Manifest unto you is rather among you [] , as in ch. 1 12; 1Co 16:7.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore, though I wrote unto you,” (ara ei kai egrapsa humin) “Then (even) though I wrote to you all,” consequently, “as a consequence desired,” I wrote to you all, referring to the 1 Corinthian letter, 1Co 1:10-11; 2Co 2:4
2) “I did it not for his cause that had done the wrong “ (ouch heneken tou adikesantos) “It was not (simply) for the sake (cause) of him who did wrong,” the incestuous son of 1Co 5:1, nor merely for his father’s sake, or just to secure his punishment. There was the church reputation at stake.
3) “But that our care for you,” (all’ ten spouden pros humas) “but that our earnestness (sincere care) for you,” (Gk. heneken) “for the sake of,” 2Co 2:4, for the sake of their testimony.
4) “In the sight of God,” (enopion tou theou), “Before, or in the face of God,” in the sight of God, with God looking on, Isa 59:1-2.
5) “Might appear unto you,” (phanerothenai pros humas) “Might be manifested to you all,” Gal 6:1.
Fuente: Garner-Howes Baptist Commentary
11. ] Ye have approved yourselves to be clear. The Old Interpreter reads, “Ye have shown yourselves.” Erasmus renders it, “Ye have commended yourselves.” I have preferred a third rendering, which appeared to me to suit better — that the Corinthians showed by clear evidences, that they were in no degree participants in the crime, with which they had appeared, from their connivance, to have had some connection. What those evidences were, we have already seen. At the same time, Paul does not altogether clear them, but palliates their offense. For the undue forbearance, which they had exercised, was not altogether free from blame. He acquits them, however, from the charge of concurrence. (653) We must farther observe, that he does not acquit all of them without exception, but merely the body of the Church. For it may readily be believed, that some were concerned in it, and countenanced it; but, while all of them together were involved in disgrace, it afterwards appeared that only a few were in fault.
12. Wherefore if I wrote. He acts as persons are wont to do, that are desirous of a reconciliation. He wishes all past things to be buried, he does not any more reproach them, he does not reprove them for any thing, he does not expostulate as to any thing; in fine, he forgets every thing, inasmuch as he was satisfied with their simply repenting. And, certainly, this is the right way — not to press offenders farther, when they have been brought to repentance. For if we still
call their sins to remembrance, (1Kg 17:18,)
it is certain that we are actuated by malevolence, rather than by pious affection, or a desire for their welfare. These things, however, are said by Paul by way of concession, for, unquestionably, he had followed up the offense that he had taken, and had felt desirous that the author of this offense should be chastised, but now he puts his foot upon what had been in some degree offensive. “I am now desirous, that whatever I have written may be looked upon as having been written with no other view, than that you might perceive your affection towards me. As to all other things, let us now leave them as they are.” Others explain it in this way, — that he had not regard to one individual in particular, but consulted the common advantage of all. The former interpretation, however, is the more natural one.
Your concern for us. As this reading occurs very generally in the Greek versions, I have not ventured to go so far as to erase it, though at the same time in one ancient manuscript the reading is ἡμων, ( of us,) (654) and it appears from Chrysostom s Commentaries, that the Latin rendering (655) was more commonly received in his times even among the Greeks — that our concern for you might become manifest to you, that is, that it might be manifest to the Corinthians, how much concerned Paul was in regard to them. The other rendering, however, in which the greater part of the Greek manuscripts concur, is, notwithstanding, a probable one. For Paul congratulates the Corinthians on their having learned at length, through means of this test, how they stood affected towards him. “You were not yourselves aware of the attachment that you felt towards me, until you had trial of it in this matter.” Others explain it as referring to the particular disposition of an individual, in this way: “That it might be manifest among you, how much respect each of you entertained for me, and that, through the occurrence of this opportunity, each of you might discover what had previously been concealed in his heart.” As this is not of great moment, my readers are at liberty, so far as I am concerned, to make choice of either; but, as he adds at the same time, in the sight of God, I rather think that he meant this — that each of them, having made a thorough search, as if he had come into the presence of God, (656) had come to know himself better than before.
(653) “ Il les absout quant a ce qu’on lent pouuoit obiecter qu’ils auoyent consenti a ce mesfait;” — “He acquits them in so far as it might be alleged that they had concurred in that crime.”
(654) “Some (as Newcome and Wakefield) would read, from several MSS., and Versions, Fathers, and early editions, including that of R. Stephens τὴν σπονδὴν ὑπερ ἡμῶν, (your care for us) But though produces a sense, yet it is one far-fetched and jejune, which does not arise naturally from the subject, and is not so agreeable to the context. The external authority for the reading in question is but slender; the Ed. Princ., and the great bulk of the MSS., having ἡμῶν ὑπερ ὑμῶν, — our (care) for you. ” — Bloomfield. — Ed.
(655) The rendering of the Vulgate is as follows: “ Solicitudinem nostrum quam habemus pro vobis;” — “Our anxiety which we have for you.” Wiclif, (1380,) following, as usual, the Vulgate, renders it thus: “Our busynesse which we haw for you bifor God.” — Ed.
(656) “ Ne plus ne moins que s’il eust este deuant Dieu;” — “Neither more nor less than if he had been in the presence of God.”
Fuente: Calvin’s Complete Commentary
Butlers Commentary
SECTION 3
Aftermath (2Co. 7:12-16)
12So although I wrote to you, it was not on account of the one who did the wrong, nor on account of the one who suffered the wrong, but in order that your zeal for us might be revealed to you in the sight of God. 13Therefore we are comforted.
And besides our own comfort we rejoiced still more at the joy of Titus, because his mind has been set at rest by you all. 14For if I have expressed to him some pride in you, I was not put to shame; but just as everything we said to you was true, so our boasting before Titus had proved true. 15And his heart goes out all the more to you, as he remembers the obedience of you all, and the fear and trembling with which you received him. 16I rejoice, because I have perfect confidence in you.
2Co. 7:12-13 a Revelation: Repentance (orientation of the mind toward Gods way of thinking) produces spiritual discoveries! Paul says, The real reason I wrote those severe things which caused you grief was to bring you to a revelation of just how much you love me as we are in God. Paul had the ultimate benefit of the Corinthians in mind when he had to be harsh with them. When they repented, it proved who they were! The reason they had been arrogant and indifferent toward the wickedness going on amongst them was they had forgotten who and whose they were. Going through the experience of repentance inevitably produces an awareness that one is a child of God. For all who are led by the Spirit of God are sons of God (Rom. 8:1-17).
The chastening and discipline which leads to repentance and the peaceable fruit of righteousness is the experience that confirms we are sons of God (see Heb. 12:5-11; 1Co. 11:32; 1Pe. 4:12-19; Rev. 3:19). The classic illustration of repentance revealing sonship is the Parable of The Prodigal Son (Luk. 15:11 ff). It was the moment the prodigal came to himself and changed his mind about the value of the far country and set his mind on his fathers house that he became aware of who he really was!
When the Corinthians were brought up short by Pauls severe rebuking they began to grieve Gods way and rediscovered their strong affection for Paul in the Lord. There are three factors working together to produce a repentance which confirms that a person is a child of God: (1) The Holy Spirit working his will through his Word (the Scriptures); (2) the surrender of the human will to the authoritative leading of the Holy Spirit; (3) the preachers or messengers through whom the Holy Spirit ministers his Word. William Chamberlain puts it, Somehow, a creative activity of God works through the message of a crucified Saviour, preached by sinning men to a world in sin and revolt, and so God changes the minds of men from the mind of the flesh to the mind of Christ. This is too wonderful to understand, but we see it operate wherever a crucified Saviour is presented by men who have experienced his grace. God provides the initiative, the dynamic, and the means; man responds; and repentance is the result. Repentance (change of mind to conform to Gods way) gives divine perspective to everything! It is as if a dark veil were liftedas if blind eyes were suddenly given sight. History, life, origins, destinies, relationships, and things are seen in the light of the future glory for the sons of God. Repentance is more than sorrow for sinit is more than reformed behavior. It is a renewed mind.
2Co. 7:13 b 2Co. 7:14 Relief: The godly change in the Corinthians was a great blessing to Titus. Paul rejoiced at the joy of Titus because his mind has been set at rest by you all. The Greek word anapepautai is a combined word in the perfect tense and might be translated, being completely put at rest in the past and continues to be at rest. And it was Titus spirit (Gr. pneuma) which the RSV equates with mind. His spirit was put completely at rest.
It was a great relief to Titus when the Corinthians manifested they were thinking according to God again. Titus was going to be sent back to Corinth to complete the arrangements for the collection for the poor brethren in Judea. Besides, when Pauls character was being maligned, Titus mind and heart would be troubled. Titus was Pauls true child in a common faith (Tit. 1:4). Pauls affection for Titus and trust in him are unquestionable. The same would be true of Titus toward Paul.
Their repentance was a great relief to Paul. It is probable that Titus had undertaken the mission to Corinth with Pauls severe letter with some misgivings but had been encouraged by the boasts of Paul that the Corinthians would repent and be reconciled. Paul was relieved that Titus had seen that come true. He would not want this young evangelist to experience failure by witnessing impenitence. There are enough disillusionments and discouragements for young preachers in the world without having to suffer the disillusionment of seeing impenitence in the lives of the children or God!
A repenting church will be a church at rest! What the church of Christ needs in this day more than anything elsemore than cathedrals, causes, and collectionsis repentance. Congregations institute programs for every aspect of ministry except repentance. Have you ever heard of a congregation implementing a program for repentance? Yet repentance is the thrust of every epistle written by an apostle to a congregation. Repentance is the exclusive theme of Christs program for the seven churches of Asia Minor to prepare them for facing their confrontation with the beast, the false prophet, and the harlot. When John the Baptist and Jesus preached the gospel it was repent for the kingdom of God is at hand.
As William Chamberlain concludes, The Church must redefine its task. We have had too much preaching that dealt out mild homeopathic doses of ethical exhortation or sought to establish a social utopia by ignoring the fundamental need for a complete change in the mind and heart of mankind. Jesus and John . . . began with this need. The Kingdom was at hand, they proclaimed, and that called for a complete metamorphosis of the mind of man. . . . The Apostle Paul reminds us that our task is to capture the mind of man. This includes the subconscious mind. . . . The Church must be told that becoming a Christian requires a new set of values, a new pattern for life, a new mind. If ones thoughts begin and end with ones personal convenience and desires, one is disqualified for Christian living. The preacher must keep reminding the Church that it must become Christian in its ideals, its desires, and its aspirations before it can become Christian in its practice, for the conduct of man hinges on his thought life. A pagan bent in ones thoughts gives a pagan tilt to ones life.
2Co. 7:15-16 Reconciliation: Titus troubled spirit was not only put at rest, but his heart went out to the Corinthians all the more. The Greek word translated heart is splagchna often translated bowels in KJV. It means gut feelings or deep, innermost affections. Titus was moved emotionally by this experience. Today, while the Church is moved by musical performances, or humorous speakers, it is often indifferent and sometimes chagrined at any accomplishment of true repentancenot merely a show of sorrowa manifested change of thinking.
What moved Titus emotionally was the obedience (Gr. hupakoen, hearing, obeying) of the Corinthians. The Corinthians were grieved with a godly grief. But it was not their sorrow which impressed Titusit was their obedience! In most cases today, people get emotional over seeing the emotions of others on display. But the impact the Corinthians had on Titus and Paul was due to their display of obedience. Obedience is what impresses the Lord, too! (see 1Sa. 15:22-23; Heb. 11:7-8; Gen. 22:10-12; Rom. 1:5; Rom. 16:19; Rom. 16:26; Heb. 5:8-9, etc.). The fruition of repentance is obedience.
Another thing that impressed Titus about the Corinthians was the fear and trembling with which they received him. The Greek words used are phobou from which we get the English word phobia (fear), and tromou, which is the noun form of the Greek verb tremo (English, tremor, tremble). Does is seem unChristian for Paul to be rejoicing that the Corinthians responded to Titus message with phobia and timidity? How many Christians do you know who respond to exhortations to repent with fear and trembling? Usually the reaction to scriptural rebuke, especially if it is severe, is first anger, then defensiveness or self-justification, and finally retaliation. But what Titus saw in the Corinthians was godly grief, obedience, fear and trembling. What a difference! It is the difference between repentance and rebellion, between righteousness and ungodliness; it is the difference between Christian and hypocrite. We have discussed the imperative part the fear of God plays in the perfection of holiness in Christian character (see notes on 2Co. 7:1). Paul adds here the part fear plays in repentance. Fear plays a very significant part in holy conduct (see 1Pe. 1:15-17). What Titus reported made Paul write, I am rejoicing because I am having confidence (Gr. tharro, boldness, courage) in you in everything. Reconciliation has taken place. Full restoration of affection and brotherly love is made because the Corinthians decided to think Gods way, and Pauls heart is overflowing.
So, Paul the preacher found himself with a problem about repentance. He faced it squarely, honestly and faithfully. His passion for the Corinthians, his pathos for their need, and his willingness to risk their friendship when he knew only pain would augment repentance helped him provide the solution to the problem. What resulted was true repentance (change from the mind of the flesh to the mind of Christ) and righteous behavior from the Corinthians. And the blessings which came (self-revelation, relief, and rejoicing) gave Paul, Titus and the congregation at Corinth a taste of the goodness of the word of God and the powers of the age to come . . . (Heb. 6:4-5). The kingdom of God was theirs (Mat. 5:3-13).
APPREHENSION:
1.
What is repentance?
2.
Why did Paul have to remind the Corinthians that he had not taken advantage of them?
3.
What affliction did Paul have in Macedonia? Why was he in Macedonia?
4.
What is the meaning of downcast?
5.
How did the comfort Titus had help Paul?
6.
How did Paul make the Corinthians sorry with his letter?
7.
Why was he not sorry he had made them sorry?
8.
What is godly grief?
9.
What is worldly grief?
10.
How did the Corinthians prove they had repented?
11.
What did Paul plan would be revealed to the Corinthians by his severe letter?
12.
What did the repentance of the Corinthians do for Titus?
13.
What did the Corinthians do that made Titus deeply emotional toward them?
14.
Why did the Corinthians react to Pauls message with fear and trembling?
APPLICATION:
1.
If repentance is essentially a change of thinking so as to think Gods thoughts, what should preaching and Sunday School teaching focus on?
2.
Do you see your preacher as seeking you to open your heart to him?
3.
Have you opened your heart to him? Has he opened his heart to you?
4.
Do you think of your minister as one who has walked in your shoes?
5.
Would it help you to repent if he reassured you that he has or is walking there?
6.
When you find you have had to repent (change your mind) about something from Gods word, does it draw you closer to your preacher? How?
7.
How do you react to your preacher, your Sunday School teacher, or your spouse when they make you sorry about your favorite sin?
8.
Have you ever had the courage to hurt someone with truth in order to bring them to repentance? Are you willing to be hurt in return for hurt if it produces repentance? Why?
9.
Have you ever been sorry about a mistake without changing your thinking about it being a mistake?
10.
Do you think the church needs to change its thinking today about church discipline? Why? How?
11.
How would you suggest the church could institute a program for repentance today? What areas in congregational life need repentance?
12.
Are there places in your church that could be put at rest by repentance? People?
13.
Have you ever been emotionally touched by someones obedience to Christs word? What was it? How did you feel?
14.
Do you think a congregation obeying would have more impact on others than a church entertaining?
15.
Do you react with fear and trembling when Gods messenger delivers a message of God about repentance to you?
Fuente: College Press Bible Study Textbook Series
(12) Wherefore, though I wrote unto you.The reference to the man that had suffered wrong implies that the offender in 1Co. 5:1 had married his step-mother during his fathers life. All other inter pretationssuch as those which make St. Paul or the community the injured partyare fantastic. But in what sense was the father injured? The union was a marriage, not a mere concubinage or adultery (see Note on 1Co. 5:1), and it could not have been so unless the first marriage had been dissolved by a divorce. But if the husband had divorced the wife, then, though the sons marriage may have shocked men as immoral, the father could hardly be said to have suffered a wrong to which he had exposed himself by his own act. The probable explanation is found in supposing that the wife, seduced by her step-son or seducing him, had divorced herself. Wives had this power under Roman law; and it was used with such license under the Empire, that Juvenal speaks of one woman of rank who had
Eight husbands in five autumns. Do you laugh?
The thing reads well upon an epitaph.Sat. vi. 230.
On this assumption the father had, of course, sustained a very grievous wrong. There is an obvious tone of impatience, almost of annoyance, in the way in which St. Paul speaks of the whole business. It was one of those scandals in which, though it had been necessary to assert the law of purity and enforce the discipline of the Church, he could not bring himself at the time to feel any special interest in either of the parties. Afterwards, when the sinner was repentant, there came, it is true, a new feeling of pity for him, as in 2Co. 2:6-8. But when he wrote, it was with a larger aim, to show them how much he cared for his disciples at Corinth, how jealous he was to clear away any stains that affected their reputation as a Church. It is noticeable that no mention is made of the womans repentance, nor, indeed, of her coming, in any way, under the discipline of the Church. The facts of the case suggest the conclusion that both husband and wife were heathens, and that the son was the only convert of the family. In this case we may fairly assume that she had played the part of temptress, and that his conscience, though weak, had been the more sensitive of the two. On this view the exhortations against being unequally yoked together with unbelievers gains a fresh significance. Possibly some idolatrous festival had furnished the first opportunity of sin, and so the fact gave special protest against any attempt to combine the worship of Christ with that of Belial.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. His cause that had done the wrong The incestuous transgressor.
That suffered The father. Here St. Paul assures them that it was not to right the parties that he wrote, but to right the Church. There were countless adulterers in Corinth, but Paul did not interfere with them, as they belonged not to the Church, and so did not corrupt it.
Our care Literally, that your zeal for us might be manifested among you before God. His object was to inspire among them a genuine Pauline zeal before God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So although I wrote to you, it was not for his cause who did the wrong, nor for his cause who suffered the wrong, but that your earnest care for us might be made openly clear to you in the sight of God.’
But he wants them to be clear why he had written to them. It had not been in order to allocate blame or to seek punishment for the guilty, but that the responsibility of all of them towards him might become abundantly clear, and that they might themselves be aware of their need to have the right earnest response to him in the sight of God. In 2Co 2:9 he had said that he wrote as he did to see if they would stand the test and be obedient in everything, and in 2Co 2:4 that it was not to cause them pain but to let them know the depth of his love for them. Now he confirms that it was to face them up with what their response to him should be before God Himself.
‘For his cause who did the wrong.’ This may be the person mentioned in 1Co 5:1-5, but only if he had then mustered the Corinthians against Paul and had succeeded in turning Paul into their enemy. However, 2Co 2:10 would seem to rule him out, for in his case there was very much to be forgiven, and that by God. Otherwise we must see him as someone who was trying to take over the leadership and had tried to wreck Paul’s reputation in order to do it. But that he was a genuine man at heart would seem to be indicated by his seemingly genuine repentance on the receipt of the severe letter (which seems to rule out an outsider). Thus he might be seen as misguided and self-opinionated rather than as bad.
‘Nor for his cause who suffered the wrong.’ Either Paul himself, or one of his co-workers who had also suffered, Paul ignoring the wrong done to himself.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 7:12 . ] therefore , for how natural was it for the readers to think that Paul had written on account of the and on account of the ! And yet the effect which that part of the Epistle had produced on themselves had showed them by experience that the apostle’s true purpose was quite different. So at least Paul represents the matter in a delicate and conciliatory wa.
] if I have also written to you, i.e. have not kept silence, but have expressed myself by letter regarding the affair in question. Commonly a so, so sternly , or the like, is imported quite arbitrarily. Grotius indicates the right meaning: “si quid scripsi, nempe ea de re.” Comp. Osiander. Those who assume an Epistle now lost between our first and second (Bleek, Neander, Ewald, Beyschlag, Hilgenfeld) find it here alluded to. Comp. 2Co 2:3 ; 2Co 2:9 . The apodosis already begins at . . ., and does not follow only at (as Hofmann complicates it, without sufficient ground), the more especially as in this construction, according to Hofmann, does not apply to 2Co 7:12 to which it must apply (comp. 1Th 3:7 ) but to 2Co 7:11 .
] is not non tam quam (Erasmus, Estius, Flatt, and many others), but non sed . Paul denies absolutely that he has written that part of the Epistle on account of the two persons mentioned. In the nature of the case, no doubt, he had to write against the , and so indirectly in favour of the ; but the destined purpose of this letter, as Paul from the true light of his apostolic standpoint is aware, lay not in this aim affecting the two persons primarily concerned, but in its higher significance as bearing on the church’s relation to the apostle: . . .
Regarding the form , see on Luk 4:18 , and Khner, I. p. 229, Exo 2 . The is the incestuous person , and the his father , as the party grievously injured by the son’s incestuous marriage with the step-mother. Theodoret, however, is quite arbitrary in supposing from this that he was already dead ( , ). See on 1Co 5:1 . This explanation of the seems from the relation of the two participles active and passive to be the only natural, and, in fact, necessary one. It is no objection that, in the first Epistle, nothing was said at length regarding the father and the wrong done to him (see only 2Co 5:1 ), since the censure and ordaining of chastisement to the transgressor of themselves practically contained the satisfaction to the injured father. Comp. on the passive . in the sense of infringing marriage -rights, Plut. Anton . 9; Eurip. Med. 267, 314; and see in general on in reference to adultery, Dorvill. ad Charit . p. 468; Abresch, ad Xen. Eph. , ed. Locella, p. 222. Others (Wolf, Storr, Emmerling, Osiander, Neander, Maier) think that Paul means himself , in so far as he had been deeply injured in his office by that transgression. But this mode of designating himself, set down thus without any more precise indication, would be strangely enigmatical, as well as marked by want of delicate tact (as if the readers were not , like Paul!), and no longer suiting what was already said in 2Co 2:5 . The reference of to the apostle himself would only be right on the assumption that allusion is here made to the state of things discussed by Paul in an intermediate letter now lost . [263] Others (Bengel, comp. Wolf also) think that the Corinthians are meant, but the singular is decisive against this view, even apart from the unsuitable meaning. Others have even referred . and . to the adulterer and the adulteress (Theophylact: ); others, again, have taken . as neuter (Heinsius, Billroth), equivalent to . The last is at variance with linguistic usage; and what sort of delicate apostolic tact would it have been, to say that he had not written on account of the deed!
. . .] According to Lachmann’s correct reading, as translated also by Luther (see the critical remarks): but because your zeal for us was to become manifest among you before God , i.e. but because I unshed to bring it about that the zealous interest which you cherish for us should be brought to light among you before God (a religious expression of uprightness and sincerity, 2Co 4:2 ). Comp. on the thought, 2Co 2:9 ; is the simple with you, among you , in the midst of you, in your church-life, not exactly in public meeting of the church (Ewald), which would have been indicated more precisely. Comp. 1Co 16:7 . Rckert, without due ground, finds the meaning of so ambiguous that he prefers the Recepta , according to which the meaning is: because our zealous interest for you was to become manifest upon you before God . Comp. 2Co 2:4 . Hofmann, who rejects both the Recepta and the reading of Lachmann, and prefers that of : . , takes this even in a hostile sense: “You are to show yourselves diligent for yourselves and against yourselves;” the strict procedure of the church against its adherents is on the one hand an acting for themselves ( ), and on the other hand an acting against themselves ( ). This artificial interpretation is wrong, because, if could mean contra here, Paul must have written at least , and because with (Heb 6:11 ; Herod. iv. 11. 1; Diod. xvii. 114) and with (Dem. 515. 23, 617. 10) has not that arbitrarily assumed sense, but the sense of an interest for some one, though this is more commonly expressed by . If the reading of were right, it would have to be explained simply: in order that your zeal, in which you aim at your own good, should become manifest among you before God . Had Paul wished to express the singular meaning which Hofmann imports, he would have known how to write: .
[263] On this assumption Bleek is of opinion that Paul, in that lost Epistle, had rebuked the wanton defiance of the incestuous person towards him (comp. also Neander). According to Ewald, Paul is the over against the man of reputation in the church, who had been endeavouring to deprive him of his repute in it by public accusations. Comp. Hilgenfeld in his Zeitschr . 1864, p. 169, 1865, p. 252, according to whom Paul is the , because things had in the meanwhile come to a pronounced rejection of his apostolic repute. According to Beyschlag in the Stud. u. Krit . 1865, p. 254, Timothy is meant, who was personally insulted by a spokesman in the ranks of the opponents.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(12) Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you. (13) Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all. (14) For if I have boasted anything to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. (15) And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him. (16) I rejoice therefore that I have confidence in you in all things.
There would have needed no occasion to have offered any observation on these verses, as they had a particular relation to the Church at Corinth; the personal circumstances Paul referred to, would have rendered it unnecessary, had that been all. But there are some things here noticed, which have a general tendency to benefit the whole Church of Christ; and as such, should not be passed by. It is always profitable to believers, to mark in their own persons, the blessed operations of grace. When God pours out a spirit of grace and supplication, upon any of his people; it is refreshing to the soul, to mark their gracious properties, and effects. And when the eye of the soul, is thereby directed to Christ, until the heart is suitably affected with the melting contemplation, the promise of God is confirmed and assured. We then prove the truth of Scripture, and we are God’s witnesses in point.
Neither is this all. For as these things relate to ourselves, we discover the divine love by the effect. Ordinances, means of grace, public worship, closet exercises; all, and everyone of these, are unprofitable, until the Spirit comes to give them life and energy, as Paul saith, behold this self-same thing, how graciously the Lord hath wrought when are induced those blessed effects: godly sorrow for sin: carefulness to avoid sin: indignation against the authors of sin; the world, the enemy of souls, and our corrupt hearts: yea, an holy, jealous fear, which the Lord puts into the heart to keep his people from sin, in departing from him: a zeal for his glory, and a revenge against all that would oppose that glory. These sweet and gracious effects, spring from the first great cause; and prove, that the repentance is God’s gift, not man’s setting up: and as it comes from God; so it leads the soul to God; who alone can, and doth say, fear not, I am thy salvation. I hope the Reader, through grace, will discover in both views the Lord’s mercy, and man’s advantage; and learn to whom is to be given, all the glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
Ver. 12. Not for his cause ] That is, not so much for his cause.
That suffered the wrong ] viz. The father of the incestuous person. CompareGen 49:4Gen 49:4 .
But that our care for you ] That the Church might not suffer, as allowing such foul facts. How the primitive Christians were slandered by the heathens in this kind, who knows not? Cenalis, bishop of Auranches, wrote against the Church at Paris, defending impudently that their assemblies were to maintain whoredom. Such reports also they cast abroad a little before the massacre. They tell the people in Italy that Geneva is a professed sanctuary of all roguery, that in England the people are grown barbarous, and eat young children, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] He shews them that to bring out this zeal in them was the real motive of his writing to them, and no private considerations.
, accordingly , ‘in accordance with the result just mentioned.’
. is parallel with , 2Co 7:8 , though (i.e. assumed that ) I wrote (severely) to you.
The would be the father of the incestuous person, who , 1Co 5:1 .
Theodoret imagines it to mean the stepmother, who was the adulteress; and thinks that the father was dead. But there is no ground for this in 1Co 5 , and the masculine participle, though not decisive against it, is at least more naturally explained on the other view. Others (as Wolf, Bleek, al.) suppose Paul himself to be meant, which however would be in direct contradiction to ch. 2Co 2:5 ; Bengel, al., the Corinthians, ‘singularis pro plurali, per euphemiam,’ which is forced: Theophyl., al., both the persons concerned ( ): and Neander, al., take as = , ‘the fault committed: ’ which however would not be true, for the Apostle certainly did write on account of the committal of the fault.
It would be easy for any of the Apostle’s adversaries to maintain that the reproof had been administered from private and interested motives.
] But he wrote, in order to bring out their zeal on his behalf (i.e. to obey his command), and make it manifest to themselves in God’s sight. The other reading, , has been an alteration owing to not understanding . . . . . ., and is inconsistent with the fact: it was not to exhibit to them his zeal for them that he wrote, but to make manifest to ( ‘among,’ ‘chez’ them, to bring out among them, their zeal to regard and obey him.
2Co 7:12 . . . .: consequently, although I wrote to you, i.e. , wrote a severe letter, it was not for his cause that did the wrong, sc. , the incestuous son of 1Co 5:1 , nor for his cause that suffered the wrong, sc. , his father, but that your diligence on our behalf might be made manifest to yourselves (“chez vous,” so , 1Th 3:4 ) in the sight of God . He does not mean that this was the only reason for writing ( cf. 2Co 2:9 ), and that the more obvious reason was not in his mind; but he states strongly (expressing himself by an idiom common in the O.T., e.g. , Jer 7:22 ) a principal cause of his writing, viz. , that the Corinthian Church might be recalled to a true sense of what was due to its founder, as if it were the only cause. See on 2Co 2:9 , and, for a discussion of the whole question, see Introd. , p. 10 ff.
unto = to.
for . . . cause. Greek. heineken.
done the wrong. Greek. adikeo, as in 2Co 7:2.
suffered wrong = been wronged. Same verb. care. Same as “carefulness”, 2Co 7:11.
for = on behalf of. Greek. huper, as in 2Co 7:4. Some texts read, “your care for us”.
appear = be manifested. Greek. phaneroo. App-106.
unto = toward. Greek. pros. as in 2Co 7:4.
12.] He shews them that to bring out this zeal in them was the real motive of his writing to them, and no private considerations.
, accordingly,-in accordance with the result just mentioned.
. is parallel with , 2Co 7:8,-though (i.e. assumed that) I wrote (severely) to you.
The would be the father of the incestuous person, who , 1Co 5:1.
Theodoret imagines it to mean the stepmother, who was the adulteress; and thinks that the father was dead. But there is no ground for this in 1 Corinthians 5, and the masculine participle, though not decisive against it, is at least more naturally explained on the other view. Others (as Wolf, Bleek, al.) suppose Paul himself to be meant, which however would be in direct contradiction to ch. 2Co 2:5; Bengel, al., the Corinthians, singularis pro plurali, per euphemiam, which is forced: Theophyl., al., both the persons concerned (- ):-and Neander, al., take as = , the fault committed:-which however would not be true, for the Apostle certainly did write on account of the committal of the fault.
It would be easy for any of the Apostles adversaries to maintain that the reproof had been administered from private and interested motives.
] But he wrote, in order to bring out their zeal on his behalf (i.e. to obey his command), and make it manifest to themselves in Gods sight. The other reading, , has been an alteration owing to not understanding . . . . . ., and is inconsistent with the fact: it was not to exhibit to them his zeal for them that he wrote, but to make manifest to ( among, chez them, to bring out among them, their zeal to regard and obey him.
2Co 7:12. ) Whatever I have written, I have written it, not for the sake of him, who did the wrong. He calls him , whom he calls, ch. 2Co 2:5, . He now varies the term because the expression, to make sorry, he said concerning himself, 2Co 7:8-9; and he now dismisses this very sorrow. Inasmuch as you Corinthians have done what was just respecting him, who had committed the sin, by your zeal and revenge, I acquiesce.- , nor for the sake of him, who suffered wrong) The singular for the plural by euphemism. The Corinthians had suffered wrong, ch. 2Co 2:5; and their clearing of themselves, and indignation put it now in Pauls power to acquiesce also on their account. Others explain it as referring to the offended parent, 1Co 5:1.- , our care) Comp. 2Co 2:4.-, in the sight of) Construed with , that it might be manifested.
2Co 7:12
2Co 7:12
So although I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong,-Among expositors it is a question as to whether the reference is to Paul and his enemy, or to the incestuous man and his father mentioned in 1Co 5:1. I think it quite likely refers to the incestuous man.
but that your earnest care for us might be made manifest unto you in the sight of God.-He did not write to them out of feeling toward him that did the wrong, nor for him that suffered the wrong; but that his earnest care, that they might stand right before God, might be manifest. On their standing before God, their eternal salvation depended. The personal feeling of himself, or others, compared with this was a small matter.
I did: 2Co 2:9, 1Co 5:1
that our: 2Co 2:4, 2Co 2:17, 2Co 11:11, 2Co 11:28, 1Ti 3:5
Reciprocal: Mat 18:15 – if 1Co 7:34 – careth 1Co 12:25 – the same 2Co 5:13 – for 2Co 7:3 – to condemn 2Co 8:16 – earnest
2Co 7:12. The fornicator at Corinth, and the man whose wife he was wrongfully using, were not the only ones concerned in the sad affair. In 1 Co-
rinthians 5:6 it is declared that “a little leaven leaveneth the whole lump,” which refers to this case, and shows that the whole church was affected by the case. Paul wished the brethren to know he had much care on their behalf and hence urged them to do their duty.
2Co 7:12. So then, although I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong. Who this was has been much disputed. The only natural interpretation is, the father of the incestuous person supposed by most in that case to be still alive. But how in that case there could be a marriage at all, it is hard to see. On 1Co 5:1 we expressed the presumption that the father must have been dead; in which case the dishonour done to his memory may be what is here referred to. But if that be thought not natural, since no other than the father can well be meant, we shall have to suppose that the incestuous act was done in the fathers lifetime, which, of course, would place it in a more monstrous light,
but that your earnest care for us[1] might be made manifest unto you in the sight of God. All the principal authorities read thus. But since at first sight the sense seems rather to be that our care for you might appear, the reverse way of reading it has been substituted in our Authorised Version (doubtless from Beza, certainly on slight external authority). But the true reading, when narrowly looked at, will be found to suit the context bestthat he wrote in order that by executing the order which he gave them, trying and peremptory as it was, their regard for his apostolic authority and himself too might be manifest to themselves before God. What follows seems to confirm this.
[1] So beyond doubt reads the true text.
Here our apostle tells them, that he did not write so passionately and severely to them, only or chiefly for the incestuous person’s sake, who had done the wrong, that he might be punished, not for his sake that had suffered the wrong, namely, the injured father, out of a particular kindness to have him righted; but that his general care, solicitude, and concern for them, the whole church of Corinth, to remove sin and scandal from them, might appear unto them.
Verse 12 Paul’s goal in writing was not to straighten out a problem between two individuals, though the incestuous man was wrong and he had wronged his father. The greater cause for the letter was to see that they followed an inspired apostle’s instruction and did what was right in God’s sight.
2Co 7:12-16. Wherefore, though I wrote so severely to you It was not only or chiefly for the sake of the incestuous person, or his father; but to show my care over you; in the sight of God Who hath committed you to me to be instructed and directed. Therefore we were comforted in your comfort In hearing you were made happy by my care of you; and exceedingly the more for the joy ye gave to Titus, because his spirit was refreshed When ye received him with affection, and read my letter with due submission. If I have boasted any thing Concerning you; to him That I was confident the converts at Corinth would approve themselves worthy of the esteem in which I held them; I am not ashamed Of that boasting; but as we spake all things to you in truth When addressing ourselves to you; so our boasting Of you to Titus, concerning your good disposition and proper behaviour, has been verified to our great satisfaction. And Or so that; his inward affection Greek, , his bowels, or tender affection; is more abundant toward you Than it had been before; while he remembers the obedience Of the generality of you to those apostolical injunctions which I sent you by him; how ye received him As my messenger; with fear and trembling With great solicitude, that there might be nothing in or among you which it might grieve him to observe, or me to hear reported. I rejoice therefore that your behaviour has been such as to give me reason to rely on your ready obedience in all things. cumenius has observed, that the apostle, in this part of his epistle, expressed his good opinion of the Corinthians, and mentioned his having praised them to Titus, to prepare them for his exhortations in the two following chapters concerning the collection for the saints in Judea. His address, therefore, in this part of his letter is admirable, especially as, in commending the Corinthians, he expressed himself quite agreeably to the good opinion which he now entertained of them.
So although I wrote unto you [for what he had written, see 1Co 5:1-5], I wrote not for his cause that did the wrong [i. e., the incestuous son], nor for his cause that suffered the wrong [i. e., the injured father], but that your earnest core for us might be made manifest unto you in the sight of God. [In writing to you to discipline the incestuous man, I was not moved by the small motive of setting to rights a difficulty between two parties, though one of them was clearly a wrongdoer, and the other obviously a sufferer by reason of his wrong-doing. My motive was much larger. I wished you to see that despite all the accusations brought against me to which you gave ear, you still show, by your own conduct, as you view it in the sight of God, that you know better than to disobey me.]
Verse 12
For his cause that suffered wrong. It is uncertain to whom Paul refers in this expression. It may be to himself, as injured by the reproach which the case brought indirectly upon him; or it may be to some individual at Corinth injured by the offence. The meaning is, that he was not governed by any personal considerations, but by regard for the general welfare of the church.
7:12 Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the {h} sight of God might appear unto you.
(h) It was neither fake nor counterfeit, but such as I dare give account of before God.
The value of Paul’s letter turned out to be primarily the good effects it produced in the Corinthians as a whole. This outcome had been Paul’s hope when he had originally written the severe letter. It did not just produce a change in the offender (probably Paul’s critic) or even in the Corinthians’ response to the offended (Paul himself). Paul had wanted them to realize before God how devoted they were to him as their spiritual father (cf. 2Co 2:9). That loyalty would fortify them against future tests to depart from his teaching. Paul rejoiced that this is what had happened and that they had not responded improperly.
"Many opinions have been expressed as to the identity of the wrongdoer and the nature of his act of injustice toward Paul. Most likely, in our view, is the suggestion that this event should be linked with a public disturbance during the second visit (2Co 12:20) when Paul confronted those who had not relinquished their former sexual practices (2Co 12:21 to 2Co 13:2), connected as these probably were with ongoing temple attendance (2Co 6:14 to 2Co 7:1). The most consistent reconstruction of Paul’s scattered remarks on the subject throughout 2 Corinthians is that this man publicly opposed, and to some degree thwarted, Paul’s attempt at discipline during that fateful visit." [Note: Barnett, pp. 380-81.]
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)