{"id":28777,"date":"2022-09-24T12:56:39","date_gmt":"2022-09-24T17:56:39","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-25\/"},"modified":"2022-09-24T12:56:39","modified_gmt":"2022-09-24T17:56:39","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-25","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-25\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 2:5"},"content":{"rendered":"

But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. <\/i><\/b><\/h3>\n

5. he hath not grieved me, but in part: that I may not overcharge you all<\/em> ] According to the A. V. the meaning is that the Apostle, anxious not to lay too heavy a charge at the door of the Corinthian Church, to which (see 1Co 5:2<\/span>; 1Co 5:6<\/span>) he considers the guilt to attach, declares that the offender has only pained him to a certain extent. But the words are capable of another rendering, ‘But if any one hath caused pain, it is not me<\/em> whom he has pained, but to a certain extent not to press too heavily upon him all of you<\/em>.’ This rendering is susceptible of two interpretations (1) he has caused pain to the whole community; but not to be too severe upon him, the Apostle is willing to admit that this pain is to a certain extent lessened by the mutual sympathy of the members of the Church. Or perhaps (2) there is a slight reproof here, implying, as in 1Co 5:2<\/span>, that the Corinthians had not sufficiently felt the disgrace brought on them all by such a crime. Cf. ch. 2Co 1:14<\/span>. The Apostle thus, with no less adroitness than simple honesty, places the personal aspect of the question in the background, and deals with it as a matter of public principle, with which every member of the Church is as intimately concerned as himself. The whole passage refers to the offender mentioned in 1 Corinthians 5<\/span>.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

If any have caused grief – <\/B>There is doubtless here an allusion to the incestuous person. But it is very delicately done. He does not mention him by name. There is not anywhere an allusion to his name; nor is it possible now to know it. Is this not a proof that the names of the offending brethren in a church should not be put on the records of sessions, and churches, and presbyteries, to be handed down to posterity? Paul does not here either expressly refer to such a person. He makes his remark general, that it might be as tender and kind to the offending brother as possible. They would know whom he meant, but they had already punished him, as Paul supposed, enough, and note all that he said in regard to him was as tender as possible, and suited, as much as possible, to conciliate his feelings and allay his grief. He did not harshly charge him with sin; he did not use any abusive or severe epithets; but he gently insinuates that he had caused grief; he had pained the hearts of his brethren.<\/P>

He hath not grieved me, but in part – <\/B>He has not particularly offended or grieved me. He has grieved me only in common with others, and as a part of the church of Christ. All have common cause of grief; and I have no interest in it which is not common to you all. I am but one of a great number who have felt the deepest concern on account of his conduct.<\/P>

That I may not overcharge you all – <\/B>That I may not bear hard (<\/SPAN><\/span> epibaro) on you all; that I may not accuse you all of having caused me grief. The sense is, Grief has been produced. I, in common with the church, have been pained, and deeply pained, with the conduct of the individual referred to; and with that of his abettors and friends. But I would not charge the whole church with it; or seem to bear hard on them, or overcharge them with lack of zeal for their purity, or unwillingness to remove the evil. They had shown their willingness to correct the evil by promptly removing the offender when he had directed it. The sense of this verse should be connected with the verse that follows; and the idea is, that they had promptly administered sufficient discipline, and that they were not now to be charged severely with having neglected it. Even while Paul said he had been pained and grieved, he had seen occasion not to bear hard on the whole church, but to be ready to commend them for their promptness in removing the cause of the offence.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 2:5-11<\/span><\/p>\n

But if any have caused grief <\/em><\/p>\n

The aim of Church discipline<\/strong><\/p>\n

is in the last resort the restoration of the fallen.<\/p>\n

The Church has, of course, an interest of its own to guard i it is bound to protest against all that is inconsistent with its character; it is bound to expel scandals. But the Churchs protest, its condemnation, its excommunication even, are not ends in themselves; they are means to that which is really an end in itself, a priceless good which justifies every extreme of moral severity, the winning again of the sinner through repentance. The judgment of the Church is the instrument of Gods love, and the moment it is accepted in the sinful soul it begins to work as a redemptive force. The humiliation it inflicts is that which God exalts; the sorrow, that which He comforts. But when a scandal comes to light in a Christian congregation, what is the significance of that movement of feeling which inevitably takes place? In how many has it the character of goodness and of severity, of condemnation and compassion, of love and fear, of pity and shame, the only character that has any virtue in it, to tell for the sinners recovery? If you ask nine people out of ten what a scandal is, they will tell you it is something that makes men talk; and the talk in nine cases out of ten will be malignant, affected, more interesting to the talkers than any story of virtue or piety–scandal itself, in short, far more truly than its theme. Does anybody imagine that gossip is one of the forces that awaken conscience, and work for the redemption of our fallen brethren? If this is all we can do, in the name of all that is Christian let us keep silence. Every word spoken about a brothers sin, that is not prompted by a Christian conscience, that does not vibrate with the love of a Christian heart is itself a sin against the mercy and the judgment of Christ. (J. Denney,<\/em> B. D.<\/em>)<\/p>\n<\/p>\n

Sufficient unto such a man is this punishment.<\/strong>—<\/p>\n

Christian punishment and absolution<\/strong><\/p>\n


I. <\/strong>The Christian idea of punishment includes in it–<\/p>\n

1. <\/strong>The reformation of the offender (2Co 2:6<\/span>). The ancient system of law sacrificed the individual to the society, and feeble philanthropy would sacrifice society to the individual, whereas Christianity would save both.<\/p>\n

2. <\/strong>The purification of society. Sin committed with impunity corrupts the body of men to which the sinner belongs; and this purification is effected partly by example, and partly by removal of the evil. The discipline by which this removal was effected was excommunication, and at that time apostolic excommunication represented to the world Gods system of punishment.<\/p>\n

3. <\/strong>The expression of righteous indignation. For there is a right feeling in human nature which we call resentment, although in the worst natures it becomes malice. It existed in Christ Himself. Mark what follows from this. Man is the image of God: so there is something in God which corresponds with that which we call resentment, stripped, of course, of all selfishness or fury. So we must not explain away those words of Scripture, the wrath of God, God is angry with the wicked every day, the wrath of God is revealed from heaven. These sayings contain a deep and an awful truth. If the wrath of God be only a figure, His love must be but a figure too.<\/p>\n


II. <\/strong>The Christian idea of absolution. Forgiveness is one thing, absolution is another. Absolution is the authoritative declaration of forgiveness. When Christ said, Son, be of good cheer; thy sins be forgiven thee, He did not forgive him; he was forgiven already, but He declared his forgiveness. Now the case before us is a distinct instance of ecclesiastical absolution. St. Paul says, I forgive. This is absolution; mans declaration of Gods forgiveness–man speaking in Gods stead.<\/p>\n

1. <\/strong>Consider the use of absolution. It was to save from remorse, and is here considered as a comfort.<\/p>\n

2. <\/strong>This absolution was representative–<\/p>\n

(1)<\/strong> Of the forgiveness of God. St. Paul forgave the sinner in the person, that is in the stead of Christ. Thus, as the punishment of man is representative of the punishment and wrath of God, so the absolution of man is representative of the forgiveness of God.<\/p>\n

(2)<\/strong> Of the Christian congregation: for your sakes. Every member, therefore, of that congregation was forgiving the sinner; it was his right to do so, and it was in his name that St. Paul spoke; nay, because each member had forgiven, St. Paul forgave. Absolution therefore is not a priestly prerogative. It belongs to man, and to the minister because he stands as the representative of purified humanity. Who does not know how the unforgivingness of society in branding men and women as outcasts makes their case hopeless? Men bind his sins–her crimes–on earth, and they remain bound. Now every man has this power individually. For years the thought of his deceit, and the dread of his brother, had weighed on Jacobs heart, and when Esau forgave him, it was as if he had seen the face of God. When we treat the guilty with tenderness, hope rises in them towards God; their hearts say, They love us; will not God forgive and love us too? (F. W. Robertson, M. A.<\/em>)<\/p>\n<\/p>\n

Ye ought rather to forgive him, and comfort him, lest such a one should be swallowed up with overmuch sorrow<\/strong>.<\/em><\/strong>—<\/strong><\/p>\n

Overmuch sorrow<\/strong><\/p>\n


I. <\/strong>When sorrow is overmuch. It is notorious that Overmuch sorrow for sin is not the ordinary case of the world,<\/p>\n

1. <\/strong>When it is fed by a mistaken cause. If a man thinketh that a duty which is no duty, and then sorrow for omitting it, such sorrow is all too much, because it is undue, and caused by error. Many fearful Christians are troubled about food, clothes, thoughts, and words, thinking or fearing that all is sinful which is lawful, and that unavoidable infirmities are heinous sins.<\/p>\n

2. <\/strong>When it hurteth and overwhelmeth nature itself, and destroyeth bodily health or understanding. God would not have us hurt our neighbour, nor have us destroy or hurt ourselves.<\/p>\n


II. <\/strong>How overmuch sorrow doth swallow a man up.<\/p>\n

1. <\/strong>It often overthrows the sober use of reason, so that a mans judgment is corrupted by it. A man in anger, fear, or trouble thinks not of things as they are, but as his passions represent them.<\/p>\n

2. <\/strong>It disableth a man to govern his thoughts, and ungoverned thoughts must needs be both sinful and very troublesome. You may almost as easily keep the leaves of trees in quietness and order in a blustering wind, as the thoughts of one in troubling passions.<\/p>\n

3. <\/strong>It would swallow up faith itself, and greatly hindereth its exercise.<\/p>\n

4. <\/strong>It yet more hindereth hope.<\/p>\n

5. <\/strong>It swalloweth up all comfortable sense of the love of God, and thereby hindereth the soul from loving Him. And in this it is an adversary to the very life of holiness.<\/p>\n

6. <\/strong>It is a false and injurious judge of all the word and works of God, and of all His mercies and corrections. Whatever such an one reads or hears, he thinks it all makes against him.<\/p>\n

7. <\/strong>It is an enemy to thankfulness.<\/p>\n

8. <\/strong>It is quite contrary to the joy in the Holy Ghost. Yea, and the peace in which Gods kingdom much consisteth.<\/p>\n

9. <\/strong>It is much contrary to the very tenor of the gospel, which is glad tidings of pardon and everlasting joy.<\/p>\n

10. <\/strong>It greatly advantageth Satan, whose design is to describe God to us as like himself, who is a malicious enemy.<\/p>\n

11. <\/strong>It unfits men for all profitable meditation. The more they muse, the more they are overwhelmed. And it turneth prayer into mere complaint, instead of child-like, believing supplications.<\/p>\n

12. <\/strong>It is a distemper which maketh all sufferings more heavy.<\/p>\n


III. <\/strong>What are the causes of it?<\/p>\n

1. <\/strong>With very many it arises from distemper or weakness of the body, and by it the soul is greatly disabled to any comfortable sense.<\/p>\n

2. <\/strong>But usually other causes go before this disease of melancholy. And one of the most common is sinful impatience, a want of sufficient submission to the will of God.<\/p>\n

3. <\/strong>The guilt of some wilful sin; when conscience is convinced, yet the sin is beloved and yet feared. Gods wrath doth terrify, yet not enough to lead to the overcoming of sin.<\/p>\n

4. <\/strong>Ignorance and mistakes in matters which peace and comforts are concerned.<\/p>\n

(1)<\/strong> Ignorance of the tenor of the gospel.<\/p>\n

(2)<\/strong> Mistakes about the use of sorrow for sin, and about the nature of hardness of heart.<\/p>\n

(3)<\/strong> Ignorance of ourselves, not knowing the sincerity which God hath given us.<\/p>\n

(4)<\/strong> Failure to fetch comfort from bare probabilities, when we get not certainty.<\/p>\n

(5)<\/strong> Ignorance of other men, many think, by our preaching and writing, that we are much better than we are.<\/p>\n

(6)<\/strong> Unskilful teachers cause the perplexities of many.<\/p>\n


IV. <\/strong>What is the cure?<\/p>\n

1. <\/strong>Look not on the sinful part of your troubles, either as better or worse than indeed it is.<\/p>\n

2. <\/strong>Give not way to a habit of peevish impatience.<\/p>\n

3. <\/strong>Set yourselves more diligently than ever to overcome the inordinate love of the world.<\/p>\n

4. <\/strong>If you are not satisfied that God alone, Christ alone, heaven alone, is enough for you, as matter of felicity and full content, go, study the case better, and you may be convinced.<\/p>\n

5. <\/strong>Study better how great a sin it is to set our own wills and desires in a discontented opposition to the wisdom, will, and providence of God, and to make our wills, instead of His, as gods to ourselves.<\/p>\n

6. <\/strong>Study well how great a duty it is wholly to trust God, and our blessed Redeemer, both with soul and body, and all we have.<\/p>\n

7. <\/strong>If you would not be swallowed up with sorrow, swallow not the baits of sinful pleasure.<\/p>\n

8. <\/strong>But if none of the fore-mentioned sins cause your sorrows, but they come from the mere perplexities of your mind, I will lay down your proper remedies, and that is, the cure of that ignorance and those errors which cause your troubles.<\/p>\n

(1)<\/strong> Many are perplexed about controversies in religion. Directions:<\/p>\n

(a) <\/strong>See that you be true to the light and law of nature, which all mankind is obliged to observe.<\/p>\n

(b) <\/strong>As to Gods supernatural revelation, hold to Gods Word, the sacred Bible.<\/p>\n

(c) <\/strong>Yet use with thankfulness the help of men for the understanding and obeying the Word of God.<\/p>\n

(d) <\/strong>Take nothing as necessary to the being of Christianity, and to salvation which is not recorded in the Scripture, and hath not been held as necessary by all true Christians in every age and place.<\/p>\n

(e) <\/strong>Maintain the unity of the spirit in the bond of peace, with all true Christians, as such, and live in love in the communion of saints.<\/p>\n

(f) <\/strong>Never set a doubtful opinion against a certain truth or duty.<\/p>\n

(g) <\/strong>Faithfully serve Christ as far as you have attained, and be true to all the truth that you know.<\/p>\n

(2)<\/strong> If your trouble be about your sins, or want of grace, and spiritual state, digest well these counsels.<\/p>\n

(a) <\/strong>Gods goodness is equal to His greatness.<\/p>\n

(b) <\/strong>Christ hath come to save us.<\/p>\n

(c).<\/strong> The condition of pardon and life is that we believe Him, and willingly accept of the mercy which He freely giveth us.<\/p>\n

(d) <\/strong>The day of grace is never so past to any sinner but still he may have Christ and pardon if he will.<\/p>\n

(3)<\/strong> But if melancholy have got head, there must be, beside what is said, some other and proper remedies used.<\/p>\n

(a) <\/strong>Avoid your melancholy musings.<\/p>\n

(b) <\/strong>Let those thoughts which you have be laid out on the most excellent things. The infinite goodness of God; the unmeasurable love of Christ; the unconceivable glory and joy which all the blessed have with Christ.<\/p>\n

(c) <\/strong>When you pray, resolve to spend most of your time in thanksgiving and praising God.<\/p>\n

9. <\/strong>If further the sorrow proceed from some bodily disorder, as it often doth, the physician must take the place of the preacher. This sorrow must be treated by medicine and diet. (R. Baxter.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 5<\/span>. But, if any have caused grief<\/B><\/I>] Here he seems to refer particularly to the cause of the incestuous person.<\/P>

<\/P>

Grieved me, but in part<\/B><\/I>] I cannot help thinking that the and , which we render in part<\/I>, and which the apostle uses so frequently in these epistles, are to be referred to the people<\/I>. A part<\/I> of them had acknowledged the apostle, 2Co 1:14<\/span>; and here, a part of them<\/I> had given him cause of grief; and therefore he immediately adds, that I may not overcharge you all<\/I>; as only a part of you has put me to pain, (viz. the transgressor, and those who had taken his part,) it would be unreasonable that I should load you all<\/I>, , with the blame which attaches to that party alone.<\/P><\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

The particle if<\/I> doth not here signify any doubting or uncertainty (for the incestuous person, of whom the apostle here, and in the following verses, speaks, had certainly caused grief both to the apostle, and also the church whereof he was a member). It is as much as although; or the apostle speaketh in this form, because by his repentance his grief was much allayed. But how doth the apostle say, that he had grieved him <\/P>

but in part?<\/B> Some think he saith so, because the apostles grief for his sin was now turned into joy by his repentance: others think, that those words, in part, <\/I>signify that it was not the whole church that had grieved him, but only a part of it, viz. this incestuous person, and those who took part with him. Others say, the apostle saith, in part, <\/I>to let us know, that it was not a grief to him only, but to them also. The last would bid very fair for the sense of the place, if the apostle had not in his First Epistle, 1Co 5:2<\/span>, said that they were puffed up, and had not mourned. So as I judge the second more like to be the sense of the apostle; viz. that it was not the whole church that had grieved him, but a part of it only: and therefore the next words are added, that<\/I> <\/P>

I may not overcharge you all, <\/B>that is, that I might not load you all with that imputation, as if you were all involved in it. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

5. grief . . . grieved<\/B>Translateas before, “sorrow . . . made sorry.” The “any”is a delicate way of referring to the incestuous person. <\/P>

not . . . me, but in part<\/B>Hehas grieved me only in part (compare 2Co 1:14<\/span>;Rom 11:25<\/span>), that is, I am notthe sole party aggrieved;<\/I> most of you,<\/I> also, wereaggrieved. <\/P>

that I may notovercharge<\/B>that I may not unduly lay the weight of the chargeon you all, which I should do, if I made myself to be the sole partyaggrieved. ALFORDpunctuates, “He hath not made sorry me, but in part (that Ipress not too heavily; namely, on him) you all.” Thus “youall” is in contrast to “me”; and “in part<\/I>“is explained in the parenthetical clause.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

But if any have caused grief<\/strong>,…. The incestuous person is here manifestly designed, though he is not named, who had been the cause and occasion of much grief and sorrow, both to himself and others; for the apostle is not to be understood, as though he doubted whether he had caused grief or not, but rather takes it for granted, as a certain point; “if”, seeing, or although he has caused grief:<\/p>\n

he hath not grieved me but in part<\/strong>; or in some measure; as it has reflected dishonour on God and his ways, truths and ordinances; and has brought trouble upon himself, and the church of which he is a member; for the apostle now rejoiced, that he was truly humbled for his sin, and sincerely, and in an evangelical manner, repented of it; his grief was over, and it was as if it was not; and the offence he took was now wholly removed: besides, though this man did grieve him, it was but in part; he was not the sole cause of his grief: they also greatly added to it by their unconcernedness of him, and negligence in reproving him, though he takes notice only of this single man:<\/p>\n

that I may not overcharge you all<\/strong>; bear hard upon them, aggravate their sin, and increase their trouble: or thus, that man has not grieved me only, but in some measure all of you; for the phrase “all you”, may be considered, not in connection with the word “overcharge”, but with the word “grieved”; and the reading and sense of the whole be this, “he hath not grieved me, but in part, or in some measure”; or as the Syriac reads it, , “almost all of you”: but this, as if he should say, I do but just mention, would not dwell upon it, “that I may not overcharge” him, or be thought to be overbearing, or should aggravate his sin and sorrow: for,<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Case of the Incestuous Person.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.   6 Sufficient to such a man is<\/I> this punishment, which was inflicted<\/I> of many.   7 So that contrariwise ye ought<\/I> rather to forgive him,<\/I> and comfort him,<\/I> lest perhaps such a one should be swallowed up with overmuch sorrow.   8 Wherefore I beseech you that ye would confirm your<\/I> love toward him.   9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.   10 To whom ye forgive any thing, I forgive<\/I> also: for if I forgave any thing, to whom I forgave it,<\/I> for your sakes forgave I it<\/I> in the person of Christ;   11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.<\/P>

      In these verses the apostle treats concerning the incestuous person who had been excommunicated, which seems to be one principal cause of his writing this epistle. Here observe, 1. He tells them that the crime of that person had grieved him in part;<\/I> and that he was grieved also with a part of them, who, notwithstanding this scandal had been found among them, were puffed up and had not mourned,<\/I> 1 Cor. v. 2<\/I><\/span>. However, he was unwilling to lay too heavy a charge upon the whole church, especially seeing they had cleared themselves in that matter by observing the directions he had formerly given them. 2. He tells them that the punishment which had been inflicted upon this offender was sufficient, v.<\/I><\/span> 6<\/span>. The desired effect was obtained, for the man was humbled, and they had shown the proof of their obedience to his directions. 3. He therefore directs them, with all speed, to restore the excommunicated person, or to receive him again to their communion, 2Co 2:7<\/span>; 2Co 2:8<\/span>. This is expressed several ways. He beseeches them to forgive him, that is, to release him from church-censures, for they could not remit the guilt or offence against God; and also to comfort him, for in many cases the comfort of penitents depends upon their reconciliation not only with God, but with men also, whom they have scandalized or injured. They must also confirm their love to him; that is, they should show that their reproofs and censures proceeded from love to his person, as well as hatred to his sin, and that their design was to reform, not to ruin him. Or thus: If his fall had weakened their love to him, that they could not take such satisfaction in him as formerly; yet, now that he was recovered by repentance, they must renew and confirm their love to him. 4. He uses several weighty arguments to persuade them to do thus, as, (1.) The case of the penitent called for this; for he was in danger of being swallowed up with over-much sorrow,<\/I> v.<\/span> 7<\/span><\/U><\/I><\/span>. He was so sensible of this fault, and so much afflicted under his punishment, that he was in danger of falling into despair. When sorrow is excessive it does hurt; and even sorrow for sin is too great when it unfits for other duties, and drives men to despair. (2.) They had shown obedience to his directions in passing a censure upon the offender and now he would have them comply with his desire to restore him, v.<\/I><\/span> 9<\/span>. (3.) He mentions his readiness to forgive this penitent, and concur with them in this matter. “To whom you forgive I forgive also,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. I will readily concur with you in forgiving him.” And this he would do for their sakes, for love to them and for their advantage; and for Christ’s sake, or in his name, as his apostle, and in conformity to his doctrine and example, which are so full of kindness and tender mercy towards all those who truly repent. (4.) He gives another weighty reason (v.<\/I><\/span> 11<\/span>): Lest Satan get an advantage against us.<\/I> Not only was there danger lest Satan should get an advantage against the penitent, by driving him to despair; but against the churches also, and the apostles or ministers of Christ, by representing them as too rigid and severe, and so frightening people from coming among them. In this, as in other things, wisdom is profitable to direct,<\/I> so to manage according as the case may be that the ministry may not be blamed,<\/I> for indulging sin on the one hand, or for too great severity towards sinners on the other hand. Note, Satan is a subtle enemy, and uses many stratagems to deceive us; and we should not be ignorant of his devices:<\/I> he is also a watchful adversary, ready to take all advantages against us, and we should be very cautious lest we give him any occasion so to do.<\/P> <\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

If any <\/B> ( <\/SPAN><\/span>). Scholars disagree whether Paul refers to 1Co 5:1<\/span>, where he also employs , <\/SPAN><\/span>, and <\/SPAN><\/span> as here, or to the ringleader of the opposition to him. Either view is possible. In both cases Paul shows delicacy of feeling by not mentioning the name.<\/P>

But in part <\/B> ( <\/SPAN><\/span>). “But to some extent to you all.” The whole Corinthian Church has been injured in part by this man’s wrongdoing. There is a parenthesis ( that I press not too heavily <\/B>, <\/SPAN><\/span>) that interrupts the flow of ideas. <\/SPAN><\/span>, to put a burden on (, <\/SPAN><\/span>), is a late word, only in Paul in N.T. (here and 1Thess 2:9<\/span>; 2Thess 3:8<\/span>). He does not wish to give pain by too severe language. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

Any. Referring to the incestuous person. <\/P>

Not to me. Not that Paul did not grieve over the offender; but he desires to emphasize the fact that the injury caused by the sin was not to him personally, but to the Church. <\/P>

But in part, that I may not overcharge you all [ ] <\/SPAN><\/span>. For overcharge, Rev., press too heavily, in order to bring out more distinctly the idea of the verb, laying a burden [<\/SPAN><\/span>] upon. Overcharge, however, is not incorrect, though possibly ambiguous in the light of the various uses of charge. Charge is from the Latin carrus a wagon. Compare the low Latin carricare to load a wagon, and carica a freight – ship. Hence charge is a load; compare the interchange of charge and load applied to the contents of a gun. So cargo, and caricature, which is an exaggerated or overloaded drawing. Hence expense, cost, commission, accusation, all implying a burden, either of pecuniary or of other responsibility, or of guilt. In part does not refer to Paul, as if he had said, “You have not grieved me alone and principally, but in part, since my sorrow is shared by the Church.” With in part is to be construed, parenthetically, that I press not too heavily, that is, on the offender : the whole clause being intended to mitigate the charge against the offender of having wounded the whole Church. Thus you all depends upon he hath caused sorrow, not upon that I press not too heavily upon. Render, as Rev., He hath caused sorrow, not to me, but in part (that I press not too heavily) to you all.<\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “But if any have caused grief,”<\/strong> (ei de tis lelupeken) But if anyone has grieved,” referring to the incestuous fornicator, 1Co 5:1<\/span>. The name of the young man who had taken his father’s wife was suppressed with a rare delicacy of feeling and consideration.<\/p>\n

2) “He hath not grieved me,”<\/strong> (ouk eme lelupeken) “He has not grieved me,” caused sorrow or regret to me, that is to me only.<\/p>\n

3) “But in part,”<\/strong> (alla apo merous) “but from (in) part, fragmentarily; The idea is that Paul was not requiring the church to discipline the fornicator for his sake, personally, but also because of his hurt to the church’s influence, 1Co 5:13<\/span>.<\/p>\n

4) “That I may not over charge you all,”<\/strong> (hina me epibaro pbritas humas) “in order that I may not be burdensome (to) all of you,” or press heavily upon you all to put the incestuous fornicator out of your fellowship or membership so that the reputation of the church in the community would not be held in shame, 1Co 5:1-13<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

5. But if any one. Here is a third reason with the view of alleviating the offense — that he had grief in common with them, and that the occasion of it came from another quarter. “We have,” says he, “been alike grieved, and another is to blame for it.” At the same time he speaks of that person, too, somewhat mildly, when he says, if any one — not affirming the thing, but rather leaving it in suspense. This passage, however, is understood by some, as if Paul meant to say: “He that has given me occasion of grief, has given offense to you also; for you ought to have felt grieved along with me, and yet I have been left almost to grieve alone. For I do not wish to say so absolutely — that I may not put the blame upon you all.” In this way the second clause would contain a correction of the first. Chrysostom’s exposition, however, is much more suitable; for he reads it as one continued sentence — “ He hath not grieved me alone, but almost all of you. And as to my saying in part, I do so in order that I may not bear too hard upon him.” (320) I differ from Chrysostom merely in the clause in part, for I understand it as meaning in some measure. I am aware, that Ambrose understands it as meaning — part of the saints, inasmuch as the Church of the Corinthians was divided; but that is more ingenious than solid. <\/p>\n

(320) “The words may be rendered: ‘But if any one (meaning the incestuous person) have occasioned sorrow, he hath not so much grieved me, as, in some measure (that I may not bear too hard upon him) all of you ᾿Επιβαρῶ῎῝8217; must, with the Syr. version and Emmerling, be taken intransitively, in the sense — ‘ ne quid gravius dicam,’ (that I may not say anything too severe,) i.e., ‘ ne dicam nos solos,’ (that I may not say — us alone.) Of this sense of ἐπιβαρεῖν τινι, to bear hard upon, two examples are adduced by Wetstein from Appian.” — Bloomfield. — Ed. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

Appleburys Comments<\/strong><\/p>\n

The One Who Caused Sorrow
Scripture<\/p>\n

2Co. 2:5-11<\/span>. But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. 6 Sufficient to such a one is this punishment which was inflicted by the many; 7 so that contrariwise ye should rather forgive him and comfort him, let by any means such a one should be swallowed up with, his overmuch sorrow 8 Wherefore I beseech you to confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye are obedient in all things. 10 But to whom ye forgive anything, I forgive also: for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ; 11 that no advantage may be gained over us by Satan: for we are not ignorant of his devices.<\/p>\n

Comments<\/p>\n

if any hath caused sorrow.Paul does not name the offending one but the Corinthians knew who he was, and that is all that really matters. Our concern, of course, is with the restoration of the erring one. Since Paul chose to leave his identity undisclosed, we may assume that the principles involved in the case may be applied to any individual in the church who may become involved in sin.<\/p>\n

There has been a great deal of speculation as to the identity of the offending party as well as the one offended. The case of the guilty party mentioned in 1Co. 5:1<\/span> corresponds to all the issues mentioned in this chapter. The instruction which Paul gave in that case should be carefully reviewed as we undertake the study of what he says here. These points should be noted: (1) the man was guilty of sinful conduct the like of which would not be tolerated even by pagans; (2) the church had neglected to take action in correcting the matter; (3) Paul, though absent, had written to them instructions to be followed which were as binding as if he had actually been present in their assembly; (4) his decision as the inspired apostle of Christ was that such a one must be delivered to Satan for the destruction of the flesh in order that the spirit might be saved in the day of the Lord Jesus Christ; (5) when the church came together in the name of the Lord Jesus, they were to carry out this order.<\/p>\n

While Pauls instruction was intended to bring about repentance on the part of the sinner, the present chapter indicates what should be done by the church when they discovered that the man had repented. The course to pursue in the case of the restoration of an erring brother is indicated in various places of the New Testament, for example, Pauls instruction to the Galatians, Brethren, even if a man be overtaken in any trespass, ye who are spiritual restore such a one in the spirit of gentleness, looking to thyself lest thou also be tempted (Gal. 6:1<\/span>). Simon the sorcerer is another example. He had believed Philips preaching and had been baptized and continued with Philip. Subsequently when he saw that by the laying on of the apostles hands the power to perform miracles was given, he offered them money that he might buy the power to do that very thing himself. But Peter said unto him, thy silver perish with thee because thou hast thought to obtain the gift of God with money. Thou hast neither part nor lot in this matter for thy heart is not right before God. Repent therefore of this thy wickedness and pray the Lord if perhaps the thought of thy heart shall be forgiven thee (Act. 8:20-22<\/span>). James also has a word to say on the subject: My brethren if any among you err from the truth and one convert him, let him know that he who converteth a sinner from the error of his way shall have a soul from death and shall cover a multitude of sins (Jas. 5:19-20<\/span>). John indicates not only the procedure, but the means of accomplishing this desired end. If we confess our sins, He is faithful and righteous to forgive our sins and to cleanse us from all unrighteousness (1Jn. 1:9<\/span>). Then he proceeds to say: My little children these things write I unto you that ye may not sin; and if any man sin we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins and not for ours only but also for the whole world (1Jn. 2:1-2<\/span>). To sum up, the erring brother is to (1) repent, that is to make up his mind that he is not going to continue in the same sin. See Rom. 6:1-12<\/span>; 1Jn. 3:9<\/span>. If Gods Word abides in a man, that is, becomes the ruling principle of his life, he cannot go on sinning for sin is the violation of the Word of God. (2) The erring sinner is called upon to make confession of his sin, not to man, but to God, for He alone can dictate the condition upon which the sin is to be removed. His Word makes it very clear that it is the blood of Christ that cleanses ones conscience from dead works to serve the living God. See Heb. 9:14<\/span>.<\/p>\n

not to me.Paul had already indicated that the conditions in the church in Corinth had caused him distress and anguish of heart. The individual, however, of whom he now speaks had caused sorrow, not merely to Paul, but, in a measure, to the whole church. He said that the sorrow was caused in part that he might not press his charge too heavily on this man, for there were some who assumed the arrogant attitude that it was possible for one in the church to indulge in such conduct with impunity. The embarrassment and shame must have been felt by all with exception of a very few. Responsible leaders in the church who should have led in correcting the sin had become puffed up over their positions and had failed to take proper action in that tragic case.<\/p>\n

sufficient to such a one is his punishment.The punishment mentioned in 1Co. 5:3-5<\/span> was severe. The guilty one was to be delivered to Satan, that is, left entirely to the company of Satan. Paul explicitly stated that the church members were not to get mixed up with the brother who was guilty of such sinful conduct. They were to do nothing that in any way would give anybody the impression that the church approved what he was doing.<\/p>\n

by the many.It is very plain that there were some diehards in the church at Corinth that did not obey Pauls instruction. Many did obey and their action brought the desired result, that is, the sinner was brought to repentance. The negligent leaders of the church had been reminded of their responsibility and had acted to clear the church of this sinful situation.<\/p>\n

forgive him and comfort him.Jesus told about the case of the unforgiving servant. And his lord called him unto him and said to him, Thou wicked servant, I forgave thee all that debt because thou besoughtest me. Shouldest not thou also have had mercy on thy fellow-servant even as I had mercy on thee? And his lord was wroth and delivered him to the tormentors until he should pay all that was due. So shall also my heavenly Father do unto you if ye forgive not everyone his brother from your hearts (Mat. 18:32-35<\/span>).<\/p>\n

Paul wrote to the Ephesians saying, be ye kind to one another, tenderhearted, forgiving each other, even as God also in Christ forgave you (Eph. 4:32<\/span>).<\/p>\n

God Himself sets the standard of forgiveness, when He says, And their sins I will remember no more (Heb. 8:12<\/span>).<\/p>\n

swallowed up by his overmuch sorrow.The failure on the part of the church to forgive the erring brother would ruin the whole purpose of the remedial action recommended by the apostle.<\/p>\n

confirm your love toward him.This unfeigned love of the brethren must proceed from the heart. See 1Pe. 1:22<\/span>. Remembering what some of them had been before becoming Christians, it should not have been hard for them to forgive and show love toward the brother who had repented. See 1Co. 6:9-11<\/span>. For a definition of exactly what Paul means by love see 1Co. 13:4-8<\/span>. Among other things love is kind. This is exactly the attitude which he now suggests that they should take toward the man who had repented of his sin.<\/p>\n

to this end also did I write.He had given instructions in 1Co. 5:1-13<\/span> for dealing with a situation just like this. His closing word was, Put away the wicked man from among yourselves. He wrote it putting them to the test whether or not they would obey the instruction given by the inspired apostle of Christ in all things. The man had been punished; he had responded to the corrective measures taken by the church; he was now to be forgiven. As they had joined with Paul in the punishment, so they were now urged to join with him in forgiving the one who had repented.<\/p>\n

for your sakes, in the presence of Christ.What had been done to cause Paul sorrow was inconsequential as compared to the sin against the body of Christ. What he now recommends was for the sake of the church as indicated by this: that no advantage be gained over us by Satan. Forgiveness and reinstatement into the fellowship of the church was the only way to prevent Satan from recapturing this brother because of his sorrow in being cut off from the saints of God. How often has the failure to forgive on the part of the brethren given the advantage to Satan!<\/p>\n

for we are not ignorant of his devices.Many are the schemes by which Satan seeks to destroy the work of the church of God. Some of them are: (1) an unforgiving attitude which replaces brotherly love; (2) division over party loyalty of men that replaces the unity that should be expressed in loyalty to Christ; (3) worldliness that brings the church into disrepute that should be replaced by a life of purity and consecration to the Lord Jesus Christ; (4) the works of the flesh (Gal. 5:19-21<\/span>) that should be replaced by the fruit of the spirit (Gal. 5:22-24<\/span>); (5) the garments of sin which should be replaced by the garments of Christian character and conduct (Col. 3:5-17<\/span>).<\/p>\n

One of the most subtle of all of Satans schemes is the substitution of human wisdom for the revealed wisdom of God in the Bible. For seeing that in the wisdom of God, the world through its wisdom knew not God, it was Gods good pleasure through the foolishness of preaching to save them that believe (1Co. 1:21<\/span>).<\/p>\n

Paul says we are not ignorant of his devices. The only sure way for us not to fall victims to them is to study Gods Word until we know what He says and with deep convictions seek to put it into practice in our daily lives. However alluring Satans schemes may appear to be, we must be on guard against those systems which borrow the techniques and procedures from the very Word of God but fail to point sinners to the only One who can forgive them and to the only remedy that blots out sin, the blood of Christ.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(5) But if any have caused grief.<\/strong>The man who had been the chief cause of his sorrow is now prominent in his thoughts. He will not name him. He is, as in 1Co. 5:1-5<\/span>, and here in 2Co. 2:7<\/span>, a man, such a one. The abrupt introduction of the qualifying clause, but in part, and the absence of any authoritative punctuation, makes the construction ambiguous. It admits of three possible explanations: (1) If any have caused grief, it is not I<\/em> alone whom he hath grieved, but in part, to some extentnot to press the charge against him<\/em> too heavilyall of you<\/em> They, the members of the Corinthian Church, were really the greatest sufferers from the scandal which brought shame upon it. (2) If any have caused grief, he<\/em> hath not grieved me, save in part (i.e.,<\/em> he is not the only offender), that I may not press the charge against all of you<\/em>so that I may not treat you as if you were all open to the same condemnation, or had all caused the same sorrow. (3) Combining parts of (1) and (2): It is not I<\/em> whom he hath grieved, save in part, that I may not lay the blame on all of you.<\/em> Of these (1) seems the simplest and most natural. In any case, it is important to remember that the position of the pronoun in the Greek, me<\/em> he hath not grieved, makes it specially emphatic.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

3<\/strong>. The case of the incestuous, now penitent<\/strong>, 2Co 2:5-11<\/span>.<\/p>\n

5<\/strong>. <\/strong> But if any<\/strong> Any one. A very delicate introduction of the offender, whose crime Paul now avoids even to name. <\/p>\n

He all<\/strong> The literal rendering is: He hath grieved, not me, but partially that I may not press too heavily you all. <\/em> The only difficulty is in the apologetic phrase that heavily. <\/em> We understand that Paul therein declines the arrogance of claiming the whole offence as being committed against himself. The grieved feelings of others, namely, the Corinthian saints, are to be taken into view. The offender has wounded not me alone; and I say this to avoid the arrogance of seeming to regard myself solely.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘But if any has caused sorrow, he has caused sorrow, not to me, but in some measure (so that I do not press the case too heavily) to you all.’<\/p>\n

Indeed the reason that he dealt with the offender so strongly in his letter is not because of the sorrow the man has caused him, he does not think of that, but the sorrow he has caused, (up to a certain point, for he does not want to overexaggerate), to the whole Corinthian church. However he stresses that he does not want to overstate the case. The sorrow that they have experienced is probably not equal to his own. (This very concern not to overstate the case stresses that when he speaks of the depths of his own sorrow he means every word of it).<\/p>\n

‘But in some measure (in part).’ To a certain measure, to a certain level.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

Illustration: Reconciling the Offender and the Aroma of Christ <\/strong> In 2Co 2:5-17<\/span> Paul illustrates his testimony of working to establish the Corinthians in the faith and doctrines of Christ. He gives an example of his divine calling in this area by showing his love for them and his concern that they be established in the faith by charging them to forgive the offender and receiving him back into fellowship (2Co 2:5-11<\/span>). Paul then compares the ministry of teaching the doctrines of Christ with the analogy of a sweet-smelling fragrance being dispersed abroad. It brings life to those who received it and death to those who reject it (2Co 2:12-17<\/span>).<\/p>\n

Outline <\/em> Here is a proposed outline:<\/p>\n

1. Restoration of the Offender 2Co 2:5-11<\/span><\/p>\n

2. The Fragrance of Christ 2Co 2:12-17<\/span><\/p>\n

2Co 2:5-11<\/strong><\/span> Restoration for the Offender <\/strong> In 2Co 2:5-11<\/span> Paul refers to an unnamed individual that needed to be restored back into fellowship with the congregation at Corinth. As to the identity of this person there are two commonly held views. Many scholars feel that this passage of Scripture corresponds to the fornicator that Paul mentions in 1Co 5:1-13<\/span>. In this passage Paul commanded the Corinthian church “to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” (1Co 5:5<\/span>). The contents of this passage in 2 Corinthians fit well into a story of judgment, followed by restoration, with references to Satan in both places. However, other scholars take the view that this offender is one of the Jewish emissaries who led in the revolt against Paul’s oversight of this church in an attempt to bring it under a different jurisdiction. Then, we would have to assume that the instructions of judgment referred to in this passage in 2 Corinthians would have been written previously in Paul’s “sorrowful letter,” which preceded this epistle by a few weeks. Paul may have commanded the church to judge this offender who was leading an attack against him. The church’s apparent reconciliation and obedience to Paul moves him to now protect this offender lest they overwhelm him with discipline.<\/p>\n

2Co 2:6<\/strong><\/span> Comments – <\/em><\/strong> Those who hear the Gospel are accountable to choose which life to live (Joh 15:22<\/span>).<\/p>\n

Joh 15:22<\/span>, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin.”<\/p>\n

2Co 2:9<\/strong><\/span> “To this end also did I write”<\/strong> Comments – <\/em><\/strong> Paul had two reasons for writing this epistle of 2 Corinthians: (1) So as not to have sorrow when he comes, but joy (2Co 2:3<\/span>), and (2) to see and know the testimony of their obedience (2Co 2:9<\/span>).<\/p>\n

2Co 2:11<\/strong><\/span> Comments – <\/em><\/strong> Satan’s devices are “his designs, plots, thoughts, purposes.” Eph 6:11<\/span> uses the word “wiles,” or “trickery, strategies, craftiness, schemes” in order to describe this word.<\/p>\n

Rom 1:13<\/span>, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.”<\/p>\n

1Th 2:18<\/span>, “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.”<\/p>\n

2Co 4:4<\/span>, “In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”<\/p>\n

Eph 6:11<\/span>, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.”<\/p>\n

Have you ever been angry with someone and allowed thoughts to turnover in your mind about how to take vengeance upon that person? This clearly illustrates this Greek word , translated here as “devices.” The devil, knowing much about human nature, plots about how to keep people from becoming Christian and living an abundant life. Paul mentions being hindered by Satan in his work for the Lord (Rom 1:13<\/span>, 1Th 2:18<\/span>). In 2Co 4:4<\/span>, the god of this world, i.e., Satan, has blinded people’s minds. <\/p>\n

God shows us Satan’s devices so we can avoid destruction, but the simple pass on and get caught in those devices (Pro 22:3<\/span>).<\/p>\n

Pro 22:3<\/span>, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.” (Same as Pro 27:12<\/span>)<\/p>\n

Illustration <\/em><\/strong> In 2Ki 6:8-23<\/span> Elisha was not ignorant of Satan’s devices, because the Lord kept revealing Satan’s coming assaults beforehand to Elisha.<\/p>\n

Illustration – <\/em><\/strong> The Lord woke me up one morning and told me to bind Satan from stealing the goods out of my mother’s house. I came to her and told her about this dream. With her in agreement, we prayed this pray together in faith. Four months later, we found out that thieves had been all through her neighborhood, yet no thief had approached her house. <\/p>\n

Illustration – <\/em><\/strong> We can know Satan’s plans and devices a number of ways, both by God’s Word and by the Holy Spirit. Another way to say this is that we can know Satan’s plans by general revelation or by specific revelation. I remember in June 2002, the Lord gave Menchu a dream during the night about a dangerous situation at the school where our two young girls were attending. The dream was simple. She saw a police vehicle pulling up to the small school building where our children attend school with guns drawn ready to confront robbers. The next morning, when Menchu brought our children to school, she prayerfully took authority over the devil from this school building, and then drove home. While she was driving home, a security guard at the television studio where I worked, which was located about 100 yards from the school, accidentally shot himself in the arm. It was a tragic accident, but no one was killed. What was obvious was the fact that Satan had planned to attack our lives in some way, but God warned us through the work of the Holy Spirit so that we would pray. If we walk by God’s Word and be led by the Holy Spirit, we will not be ignorant of Satan’s devices (Pro 22:3<\/span>).<\/p>\n

Pro 22:3<\/span>, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.”<\/p>\n

2Co 2:12-17<\/strong><\/span> The Fragrance of Christ <\/strong> In 2Co 2:12-17<\/span> Paul compares the ministry of teaching the doctrines of Christ with the analogy of a sweet-smelling fragrance being dispersed abroad. It brings life to those who received it and death to those who reject it.<\/p>\n

2Co 2:12<\/strong><\/span>  Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord, <\/p>\n

2Co 2:12<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> We do have evidence in Act 20:6-12<\/span> of a church being in Troas on Paul’s return from Macedonia on this third missionary journey. This is the story of Paul preaching until daybreak and raising a boy from the dead who had fallen from a window. Thus, it is possible that Paul planted a church in Troas at this time recorded in 2Co 2:12<\/span>.<\/p>\n

2Co 2:13<\/strong><\/span>  I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia. <\/p>\n

2Co 2:12-13<\/span><\/strong> Comments Paul’s Explains His Itinerary – <\/em><\/strong> Paul made this statement because Paul is explaining here how he passed into Macedonia, instead of passing through Corinth first (2Co 1:16<\/span>), as he had said he would do.<\/p>\n

2Co 1:16<\/span>, “And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.”<\/p>\n

2Co 2:14<\/strong><\/span>  Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.<\/p>\n

2Co 2:14<\/strong><\/span><\/strong> “Now thanks be unto God, which always causeth us to triumph in Christ”<\/strong> Word Study on “thanks be unto God” <\/em><\/strong> The Greek construction ( ) or ( ) [52] or some variation of this phrase is found no less than thirteen times in the Greek New Testament (Luk 17:9<\/span>, Rom 6:17<\/span>; Rom 7:25<\/span>, 1Co 10:30<\/span>; 1Co 15:57 , 2Co 2:14<\/span>; 2Co 8:16<\/span>; 2Co 9:15<\/span>, Col 3:16<\/span>, 1Ti 1:12<\/span>, 2Ti 1:3<\/span>, Phm 1:7<\/span> [t.r.], Heb 12:28<\/span>). It is properly translated in a variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.”<\/p>\n

[52] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology)<\/em> (Deutsche Bibelgesellschaft, 1993, 2006), in Libronix Digital Library System<\/em>, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 2 Corinthians 2:14<\/span>.<\/p>\n

Comments – <\/em><\/strong> Notice that this great promise of always triumphing is conditional, made possible only “in Christ.” Many Christians do not walk in victory in certain areas of their lives. This is because they have not turned these areas of their lives over to the Lord and learned to trust Him. God’s promises to us are always conditional to our walk of faith.<\/p>\n

Frances J. Roberts writes, “My promises are of no avail to thee except as ye apply and appropriate them by faith. In thy daily walk, ye shall be victorious only to the degree that ye trust Me. I can help thee only as ye ask. I shall meet you at every point where ye put action alongside they prayers. Only as ye walk shall the waters of adversity be parted before thee.” [53]<\/p>\n

[53] Frances J. Roberts, Come Away My Beloved<\/em> (Ojai, California: King’s Farspan, Inc., 1973), 14.<\/p>\n

Scripture References – <\/em><\/strong> Note similar verses:<\/p>\n

Rom 8:37<\/span>, “Nay, in all these things we are more than conquerors through him that loved us.”<\/p>\n

1Co 15:57<\/span>, “But thanks be to God, which giveth us the victory through our Lord Jesus Christ.”<\/p>\n

2Co 2:14<\/strong><\/span> “and maketh manifest the savour of his knowledge by us in every place”<\/strong> Comments – <\/em><\/strong> How does God manifest the savour of the knowledge of the Lord: through those who go out and preach the Gospel (Rom 10:15<\/span>)?<\/p>\n

Rom 10:15<\/span>, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”<\/p>\n

2Co 2:15<\/strong><\/span>  For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: <\/p>\n

2Co 2:15<\/strong><\/span><\/strong> <\/strong> Comments –<\/em><\/strong> In the phrase “unto God,” we understand that God sees Paul and his companions as a sweet savor of Jesus Christ.<\/p>\n

2Co 2:16<\/strong><\/span>  To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? <\/p>\n

2Co 2:16<\/span><\/strong> “To the one we are the savor of death unto death; and to the other the savor of live unto life” <\/strong> Comments –<\/em><\/strong> BDAG <\/em> interprets the phrase “the savor of death unto death” to mean, “a fragrance that comes from death and leads to death.” BDAG<\/em> interprets the phrase “from life unto life” to mean, “as it seems, ever more deeply into the divine life.” (see 2b ) Those who reject the Gospel hear a message that brings death. They receive condemnation and eternal damnation. Those who receive the Gospel and are saved hear a message of life. They will receive eternal life and continue to grow in an abundant life unto an ever more deeply, divine lifestyle.<\/p>\n

Illustrations:<\/p>\n

Act 13:44-46<\/span><\/em><\/strong>, “And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.”<\/p>\n

Scripture References – <\/em><\/strong> Note other similar verses:<\/p>\n

Isa 8:14-15<\/span>, “And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.”<\/p>\n

Mat 11:6<\/span>, “And blessed is he, whosoever shall not be offended in me.”<\/p>\n

Mat 21:42-44<\/span>, “Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.”<\/p>\n

Luk 2:34<\/span>, “And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against;”<\/p>\n

1Co 1:23-24<\/span>, “But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.”<\/p>\n

1Pe 2:6-8<\/span>, “Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”<\/p>\n

2Co 2:16<\/strong><\/span> “who is sufficient for these things” <\/strong> Comments – <\/em><\/strong> That is, “Who is qualified?” This question is answered in 2Co 3:5<\/span>, “our sufficiency is of God.”<\/p>\n

2Co 3:5<\/span>, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God;”<\/p>\n

Moses asked same question. <\/p>\n

Exo 3:11<\/span>, “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?”<\/p>\n

Illustration – <\/em><\/strong> One night, while working in my Bible notes, I began to think about my past sins and failures. As I was feeling so unworthy to serve as a missionary in Africa, the Lord says, “But you were available.” I realized that I had made myself available to become a minister of the Gospel, and despite my shortcomings, the Lord is using me. I have to see by faith that it is God who qualifies me, and certainly not because of my works (19 August 2000).<\/p>\n

2Co 2:16<\/strong><\/span> <\/strong> Comments –<\/em><\/strong> <\/strong> In 2Co 2:16<\/span> Paul tells us that the Gospel is “the savour of death unto death” unto those who are perishing. Paul will then describe who these people are that are perishing. From the passages that follow we understand that Paul is referring to the Jews who have been blinded (2Co 3:14-16<\/span>) and to the Gentiles who believe not (2Co 4:3-4<\/span>).<\/p>\n

2Co 2:17<\/strong><\/span>  For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.<\/p>\n

2Co 2:17<\/strong><\/span><\/strong> “For we are not as many, which corrupt the word of God” <\/strong> Word Study on “corrupt” <\/em><\/strong> Strong<\/em> says the Greek word “corrupt” “kapeleuo” ( ) (G2585<\/span>) means, “to retail, to adulterate,” and it comes from an unused word , which means, “huckster,” or “a peddler being named from his stooping under the load on his back.” BDAG<\/em> tells us that this word means, “adulterate.” This Greek word is used only once in the New Testament, being found in this verse. It is used in a negative sense in 2Co 2:17<\/span> in order to compare false ministers to carrying out the same small tricks that these peddlers performed. <\/p>\n

Comments – <\/em><\/strong> Matthew Henry says, “Some of the ancients tell us that the city (of Corinth) abounded with rhetoricians and philosophers. These were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words.” [54]<\/p>\n

[54] Matthew Henry, 1 Corinthians<\/em>, in Matthew Henry’s Commentary on the Whole Bible, New Modern Edition, Electronic Database <\/em> (Seattle, WA: Hendrickson Publishers, Inc., 1991), in P.C. Study Bible<\/em>, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), “Introduction.”<\/p>\n

In addition, there were those Judaizers who proclaimed to know God’s Word, but instead they corrupted it by the teachings of Jewish traditions.<\/p>\n

2Co 2:17<\/strong><\/span> “but as of sincerely” <\/strong> – Comments – <\/em><\/strong> Paul and his companions come with pure motives. Paul uses the word “sincerely” in stark contrast to the deceitful motives of others, particularly those who are opposing him and causing trouble in the church at Corinth.<\/p>\n

2Co 2:17<\/strong><\/span> “but as of God”<\/strong> Comments <\/em><\/strong> We could translate this phrase, “from God”, i.e., they are sent by God.<\/p>\n

2Co 2:14-17<\/strong><\/span> <\/strong> Comments – Paul’s Thanksgiving to God – <\/em><\/strong> Some scholars see Paul making a parenthetical digression in 2Co 2:14-17<\/span> in order to give thanks unto God for working through his servants to reconcile the world back to Himself. In this passage Paul also takes a minute to elaborate upon the phrase “the savour of His knowledge by us”. This is made clear in the Greek text, which begins 2Co 2:15<\/span> with “a sweet savour of Christ ”, thus, placing emphasis upon the topic of comparing his ministry to a sweet smelling odor.<\/p>\n

2Co 2:14-17<\/span>, “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. ( For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? ) For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.”<\/p>\n

I can see Paul using such an illustration because he may have received a divine vision in which he saw an heavenly odor being poured out upon the earth. For some people it brought life to them, but for others it brought death. Such a vision may have been the motive for Paul writing 2Co 2:14-17<\/span>.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

The case of the notorious sinner:<\/p>\n

v. 5<\/strong>. But if any have caused grief, he hath not grieved me, but in part, that I may not overcharge you all.<\/strong><\/p>\n

v. 6<\/strong>. Sufficient to such a man is this punishment, which was inflicted of many,<\/strong><\/p>\n

v. 7<\/strong>. so that contrariwise ye ought rather to forgive him and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.<\/strong><\/p>\n

v. 8<\/strong>. Wherefore I beseech you that ye would confirm your love toward him,<\/strong><\/p>\n

v. 9<\/strong>. For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.<\/strong><\/p>\n

v. 10<\/strong>. To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ,<\/strong><\/p>\n

v. 11<\/strong>. lest Satan should get an advantage of us; for we are not ignorant of his devices.<\/p>\n

<\/strong> This paragraph is a model of loving, pastoral tact and delicacy. There can be but little doubt that Paul is referring to the incestuous person concerning whom he wrote so sharply in the first epistle, chap. 5:1-5. And yet he writes: But if anyone has caused sorrow. He names neither the offense nor the offender, preferring to suppress the matter which had been adjusted so satisfactorily with the least possible sensation. For the offender, in causing sorrow, did not grieve him, Paul was not the direct object of the offense,-but to some extent (lest I press too heavily upon him) you all. The apostle had felt the sin only inasmuch as it harmed the Corinthian congregation and thus grieved the entire Church of God. He does not intend to lay a greater burden upon the repentant sinner than the circumstances absolutely require. And least of all does Paul intend to continue bearing a grievance now that the sorrow of the congregation has been converted into joy by the sinner’s repentance.<\/p>\n

And therefore the apostle adds the kindly admonition: Sufficient to such a one is this penalty, his punishment, on the part of the majority. Evidently the directions given by the apostle as to the manner of dealing with the incestuous man had been carried out, the majority of the members being willing to follow the words of their teacher. Whether, however, the man had actually been excluded from the Christian congregation or had accepted the reproof of the congregation, cannot be determined. At any rate, he had been disciplined severely, he had, in some form, borne the penalty, the punishment of his sin, and was still in disgrace. So Paul calls a halt; enough has been done; the object has been attained. The time for severity is past, leniency and kindness must now be employed: So that, on the contrary, you ought rather to be kind to him and comfort him, lest with excessive sorrow such a one be swallowed. As soon as a full and free confession of sins has been made on the part of the offender, all harshness should be forgotten and nothing but comforting kindness be in evidence. For, unless this is the case, the guilty one may be driven to despair and the entire object of the disciplinary measures be frustrated. Unless the repentant sinner is given the full and unequivocal assurance of divine grace and pardon, he may give up all hope of salvation and all efforts to obtain eternal life, and turn from the Gospel with a heart forever embittered against Christ and the Christian Church. The more sorrowful and downcast a conscience is because it feels the wrath of God and the power of Satan in its state of excommunication, the more glowing should the proclamation of the grace of God in Christ Jesus be made, “Therefore the pastors should indeed emphatically and severely scold and rebuke those that have fallen; but when they notice that they grieve over their sins and want to lead a better life, they should, in turn, comfort and help them, making their sins as small and light as they possibly can, namely, in this way, that the mercy of God, who spared not His own Son, but gave Him for us all, is greater than all sin, in order that those that have fallen do not sink down into overmuch sorrow.”<\/p>\n

It is in this spirit that Paul writes: Therefore I exhort you to make good [your] love toward him. By a formal decision the guilty person should now be restored to the communion of the Church; in this way their love to the brother should assert itself; as the power to bind had been used by the congregation, the power to loose likewise should be applied. And the apostle backs up his appeal in a very skillful manner: For to this end I also wrote, that I might know the proof of you, whether you are obedient in regard to all things. In giving them the instructions of the first epistle, his object had been to make a test of them, whether they would willingly accept his apostolic authority and act accordingly. Now that the purpose of the disciplinary measures had been fully realized, not a trace of vindictiveness would dare remain, and they would surely carry out also the present instructions with equally obedient cheerfulness, they would prove as loyal as he expected them to be.<\/p>\n

In order to make them feel that he was united with them in their public act of forgiveness, Paul adds: But to whom you forgive anything, I also; for also I, what I have forgiven (if I have forgiven anything), for your sakes before the face of Christ, lest we be taken advantage of by Satan; for his devices are not unknown to us. The congregation’s willingness to forgive as also the consolation of the repentant sinner are here strengthened by the apostle. The members of the Corinthian church should rest assured that they are using their power, the Office of the Keys, properly in following his instructions, for his own forgiveness in this case is spoken. And they could remember for all times that he would not presume upon an authority over them, he would not exercise lordship over them in such matters. In the form of a principle he states his position that he, in case forgiveness was in order, would concur with them in the absolution. For their sakes and in the presence, in the sight, of Christ, the Redeemer of the world, he would forgive the repentant sinner. And in order not to contradict himself, v. 5<\/strong>, he adds, in a parenthetical sentence: If we assume, granted that I have forgiven anything. It is so necessary to use all evangelical lenience on account of the many snares of the devil, who would be sure to take advantage of the situation by making an earnest attempt to capture the guilty person. Despair would lead him straight into the arms of the devil, the apostle writes, and he had some experience and knowledge of this matter; he was acquainted with the designs of the adversary of men’s souls. Far from yielding the repentant offender as a welcome victim to the wiles of Satan, he wanted to use every precaution to foil his advances and frustrate his devices. Note: This same spirit of loving mercy should characterize every pastor and every congregation with reference to every repentant sinner, no matter how great the original offense may have been.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

2Co 2:5<\/span><\/em><\/strong>. <\/strong>But if any have caused grief, <\/em><\/strong>&c.<\/strong> St. Paul being satisfied with the Corinthians for their ready compliance with his orders in his former letter to punish the fornicator, intercedes to have him restored; and to that end speaks of him as a penitent in milder terms. St. Chrysostom, the Syriac, and Arabic, render this verse thus: He has not grieved me, but <\/em>(not to aggravate too much<\/em>) in some sort all of you. <\/em>Pere Simon has it, He has not only grieved me, but some of you. <\/em>The following version of Dr. Heylin is paraphrastical, though expressive of the sense: “Whatever affliction I have had, I am not the only person concerned; so that I must not charge you all with what comes but from a part of you.” <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

2Co 2:5<\/span> . “To cause grief among you was not my intention (2Co 2:4<\/span> ); he, however, who has (really) caused grief has not grieved me.” In other words: “I did not wish to grieve you; one of you, however, has with his afflicting influence, not affected me, but,” etc. Olshausen connects 2Co 2:5<\/span> with 2Co 2:3<\/span> : “if, however, any one formerly has awakened grief.” But how arbitrary it is to leap over the natural reference to the immediately preceding ! And if the “ formerly<\/em> ” made the contrast, it must have been somehow expressed.<\/p>\n

In the hypothetical , as in the indefinite , there lies a delicate, tender forbearanc.<\/p>\n

, ] Paul does not say , , because as concerns the relation of the matter to himself he wishes absolutely to deny that he is the injured party. He could<\/em> do this, because he did not belong to the church, and he wishes to leave wholly out of view his position as apostle and founder of the church in the interest of love and pardon. Olshausen thinks that he wishes indirectly to refute the erroneous position of some (impenitent) Corinthians towards the incident with the incestuous person; that many, namely, had lamented much to the apostle about the solicitude which that unhappy person had caused to him; and that, in order to make these turn from him to themselves, he says that the question is not about him, but about them, that they should look to their own pain. But of this alleged direction to occupy themselves with their own pain, there is nothing whatever in what follows; and the apostle would have set forth in more precise terms a rebuke so weighty; it was not at all fitting here, where the touched heart beats only with mildness and forgivenes.<\/p>\n

] Bengel says aptly: “contristatum habet.”<\/p>\n

. . .] but in part, that I may not burden him<\/em> (with greater guilt), you all<\/em> . , which Paul adds (Chrysostom), softens<\/em> the thought in , while it expresses that the grief is only in a partial degree, not wholly and fully (as on the one immediately concerned), inflicted on all, i.e.<\/em> on the whole church<\/em> by means of moral sympathy; only quodammodo<\/em> (see Fritzsche, Diss.<\/em> I. p. 16 ff.), therefore, are the readers all<\/em> affected by that grief as sharers in it. The ( sc.<\/em> ) contains the purpose, for which he had added the softening limitation . Beza, Calvin (in the Commentary), Calovius, Hammond, Homberg, Wolf, Estius, and others, following Chrysostom, agree with this punctuation and explanation; also Emmerling, Fritzsche, Rckert, de Wette, Osiander, Neander, Ewald. Yet Rbiger explains it as if Paul had written instead of . But others read . . together: he has not grieved me<\/em> (alone and truly), but only in part<\/em> (consequently you also); in order that I may not lay something to the charge of you all<\/em> ; for, if he had grieved me alone, you would all have been indifferent<\/em> towards the crime. So Thomas, Lyra, Luther, Castalio, Zeger, Bengel, Wetstein, and others, including Flatt. Incorrectly, because and cannot be antitheses. Mosheim and Billroth separate and : he has not grieved me, but in part, that I may not accuse all, you<\/em> ; for I will not be unjust, and give you all the blame<\/em> of having been indifferent towards that crime. At variance with the words; for, according to these, with this punctuation those whom Paul accuses ( ) must appear to be not those indifferent, but those grieved by the incest. Olshausen also follows this punctuation, but finds in , . a delicate irony (comp. also Michaelis, who, however, follows our punctuation), in so far as Paul would have held it as the highest praise of the Corinthians, if he could have said: he has grieved you without exception. Since he could not have said this, he wittily turns his words in this way: he has not grieved me, but, as regards a part, you, in order that I may not burden you all with this care. But this very wit and irony are quite foreign to the mild tone and the conciliatory disposition of this part of the Epistle. Hofmann takes . as a question<\/em> , after which there comes in with the contrast ( nevertheless<\/em> ) which continues over 2Co 2:5<\/span> and includes 2Co 2:6<\/span> ; in this case is temporal<\/em> in meaning (yet “ firstly<\/em> is enough”); and , which is to be taken together, is meant to say that the apostle, if he expressed himself dissatisfied with what had been done by the majority, would burden the whole church with the pain of knowing that one of their members was under the ban of sin which remained unforgiven on the part of the apostle; lastly, the stands in opposition to a minority, which had wished to go beyond<\/em> the punishment decreed, a minority which is included in . But all this involved explanation is inadmissible, partly because the blunt question ., bringing forward so nakedly a sense of personal injury, would be sadly out of unison with the shrewdly conciliatory tone of the whole context; partly because , taken of time<\/em> , is as linguistically incorrect as at 2Co 1:14<\/span> , and would also furnish the indelicate thought of a with reservation<\/em> , and till something further<\/em> ; partly because the complexity of thought, which is said to lie in , is just imported into it; partly because the supposition that the minority of the church would have gone still further<\/em> in the punishment than the resolution of the majority went, is without all ground, nay, is in the highest degree improbable after the reproach of too great indulgence, 5<\/p>\n

On , comp. 1Th 2:9 ; 2Th 3:8<\/span> ; Dion. Hal. iv. 9, viii. 73; Appian, B. C.<\/em> 4:31. Comp. of the burden of a feeling of guilt<\/em> , Gal 6:2<\/span> .<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2Co 2:5-11<\/span> . Digression regarding the pardon to be granted to the incestuous person.<\/p>\n

That the incestuous<\/em> person is meant, as even Klpper maintains in spite of his assumption of a lost intermediate letter, is denied by Tertullian ( de Pudiciti<\/em> , 13) simply for dogmatic-ascetic reasons. The exclusion, which Paul demanded in the first Epistle, 2Co 5:13<\/span> , left open the possibility of a return to the communion of the church by the path of suitable penitence and expiation; as may be gathered also from 1Co 5:5<\/span> , where the apostle’s threat of the higher excommunication, of the giving over to Satan, contemplates in this punishment the conversion and saving of the offender, and consequently shows clearly that in the apostle’s eyes the penal procedure of the church, even in the case of so grave a sin, was of a paedagogic<\/em> nature in reference to the person of the evil-doer. The penance of the latter, however, as well as that of the whole church on his account (2Co 7:7<\/span> ff.), may have really been so deeply and keenly manifested, that Paul, in accordance with the now changed state of things, might express himself in such a mild, conciliatory way as he does here. And there is no sufficient ground in the passage for the assumption of an intermediate letter, or that there is here meant, not the unchaste person, but a slanderer rebuked by Paul in this intermediate letter (see Introd. 1). Besides, the mild, soft tone of the present passage, if it referred to such a personal opponent, would not be in keeping with the quite different way in which, from chap. 10 onwards, he pours forth his apostolic zeal against his personal opponents and slanderers.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 5. Have caused grief<\/strong> ] Wicked livers are Hazaels to the godly, and draw many sighs and tears from them. Lot’s righteous soul was set upon the rack by the filthy Sodomites. Jeremiah weeps in secret for Judah’s sins. Paul cannot speak of those belly gods with dry eyes,Phi 3:18<\/span>Phi 3:18<\/span> . <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

5 11<\/strong> .] DIGRESSIVE REFERENCE TO THE CASE OF THE INCESTUOUS PERSON, WHOM THE APOSTLE ORDERS NOW TO BE FORGIVEN, AND REINSTATED. From the of the former verses, to him who was one of the principal occasions of that grief, the transition is easy.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

5<\/strong> .] <\/strong> , transitional. Now if any one hath occasioned sorrow<\/strong> (a delicate way of pointing out the one<\/em> who had occasioned it), he hath grieved, not me<\/strong> (not, ‘not only<\/em> me,’ which destroys the meaning, ‘ I<\/em> am not the aggrieved<\/em> person, but you<\/em> ’), but, [in part<\/strong> (i.e.] more or less<\/strong> , partially<\/em> :’ ref.), that I be not too heavy on him<\/strong> (refers to , which qualifies the blame cast on the offender), all of you<\/strong> . The above punctuation and rendering is adopted by Chrys. ( , p. 459), Beza, Calvin (but not in his text<\/em> ), al., with Meyer, De Wette. But Theodoret, Vulg., Luther, Bengel, Wetst., al., join ., thus: ‘ he hath not grieved me<\/em> (alone and principally) but only in part<\/em> (having grieved you also), that I may not lay the fault on all of you<\/em> ,’ which I should in this case do, by making myself the only person aggrieved, and classing you with the offender. But this can hardly be; must be .<\/p>\n

Another way is adopted by Mosheim, Billroth, and Olsh., to join with ., ‘ but in part, that I burden not all, you<\/em> :’ being variously understood, either (1) of including you in the blame of the offender, or (2) as Olsh., of extending to them all the burden of this sorrow; he supposes it to be ironically spoken; their highest praise would have been that all<\/em> had been troubled. But as Meyer remarks, irony is entirely out of place in this part of the Epistle. The meanings are well discussed in Stanley.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

2Co 2:5-11<\/span> . THE OFFENDER HAS BEEN SUFFICIENTLY PUNISHED: THE APOSTLE ACQUIESCES IN THEIR REMISSION OF THE PENALTY OF 1Co 5:1-5<\/span> .<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2Co 2:5<\/span> . . . .: but if any one, sc.<\/em> , the incestuous person of 1Co 5:1<\/span> , his name being suppressed with a rare delicacy of feeling, hath caused sorrow, he hath caused sorrow, not to me, sc.<\/em> , I am not the person directly aggrieved, but to some extent<\/em> ( that I press not too heavily on him<\/em> ) to you all<\/em> . That is to say to the words are added by the Apostle ( sc.<\/em> , ). The sentence has been otherwise construed “he hath not caused sorrow to me [alone], but [only] in part [having caused sorrow to you also]: [this I add] that I may not press heavily on you all,” sc.<\/em> , by representing myself as the only person aggrieved. But this would require instead of , and, further, does not suit the context so well as the rendering given above, which treats as parenthetic.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 2:5-11<\/p>\n

5But if any has caused sorrow, he has caused sorrow not to me, but in some degree-in order not to say too much -to all of you. 6Sufficient for such a one is this punishment which was inflicted by the majority, 7so that on the contrary you should rather forgive and comfort him, otherwise such a one might be overwhelmed by excessive sorrow. 8Wherefore I urge you to reaffirm your love for him. 9For to this end also I wrote, so that I might put you to the test, whether you are obedient in all things. 10But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ, 11so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes.<\/p>\n

2Co 2:5 This verse is very difficult to translate! I believe the sense of the RSV and Phillips translation are probably best: “but if anyone has caused pain, he has caused it not to me, but in some measure (not to put it too severely) to you all.” There is no object mentioned in this sentence, therefore, some relate it to (1) the entire church (cf. NKJV, NJB, RSV, Phillips, NIV, NEB) or (2) the offending person (cf. KNOX translation).<\/p>\n

Who is this “he” who caused trouble? There have been several suggestions.<\/p>\n

1. it refers to 1Co 5:9 and the man who married his father’s wife<\/p>\n

2. it refers to a ringleader of one of the factions or house churches<\/p>\n

3. it refers to the spokesperson for the group of supposed “leaders” from Palestine who confronted Paul on his return to Corinth and apparently the church did not defend Paul as it should have.<\/p>\n

“if” This is a first class conditional sentence. Someone had caused sorrow, both to Paul and to the entire church (perfect active indicative) and the consequences remained.<\/p>\n

2Co 2:6 “this punishment which was inflicted by the majority” The decision was not unanimous. Paul, when attacked, even cared for the attacker (cf. 2Co 2:7) and the spiritual consequences which controversy and confrontation can cause (cf. 2Co 2:11).<\/p>\n

The mention of “the majority” shows how Paul viewed church polity. He felt himself called as an Apostle to the Gentiles, but this did not remove the congregational aspect of responsibility to lead. Paul has a great balance in his letters between authoritative commands (i.e., Galatians and 1 Corinthians 5), and the need for local leadership. The NT has all three forms of polity: apostolic (i.e., Episcopal); local leaders (i.e., Presbyterian); and congregational (i.e., every believer). Acts 15 has all three levels involved in the ecclesiastical process. It is not an issue of which one is biblical; they all are. It is an issue of godly believers leading within biblical guidelines, not personal agendas!<\/p>\n

2Co 2:7 “rather forgive and comfort him” These are both aorist infinitives. Church discipline is never vindictive, but always redemptive (cf. Gal 6:1). Sin must be exposed, but also to be covered (i.e., forgiven by God, forgiven by church) after it is exposed.<\/p>\n

For “comfort” see full note at 2Co 1:4-11.<\/p>\n

NASB”might be overwhelmed by excessive sorrow”<\/p>\n

NKJV”be swallowed up with too much sorrow”<\/p>\n

NRSV”may not be overwhelmed by excessive sorrow”<\/p>\n

TEV”from becoming so sad as to give up completely”<\/p>\n

NJB”may be overwhelmed by the extent of his distress”<\/p>\n

The first phrase is literally “lest by more abundant grief such a one should be swallowed up.” See Special Topic below.<\/p>\n

The second term, katapin, is also an intense metaphor. It is literally “to gulp down.” It is used in a positive sense in 2Co 5:4 (i.e., swallowed-up life). Negatively it could mean to destroy (cf. 1Co 15:54; 2Co 2:7; Heb 11:29; 1Pe 5:8).<\/p>\n

Paul’s personal experience and theological training made him acutely aware of the depths of sin and the heights of the grace and mercy of God. His choice of words reveal the depth of his feelings.<\/p>\n

SPECIAL TOPIC: ABOUND (perisseu) <\/p>\n

2Co 2:8 “I urge you to reaffirm your love for him” This refers to reinstatement or legal act by an official vote (cf. use of term in Gal 3:15) of the church through the motive of love. It is possible it is metaphorical of the reality of something (cf. Louw and Nida, p. 668).<\/p>\n

2Co 2:9 “I wrote” See note at 2Co 2:3.<\/p>\n

“the test” This refers to a test of metal coins to make sure of their genuineness. It seems to have the connotation in the NT of “to test with a view toward approval.” See Special Topic on “Testing” at 1Co 3:13.<\/p>\n

“whether you are obedient in all things” This was a test of their loyalty to Paul’s authority. This was THE issue (cf. 2Co 7:15; 2Co 10:6).<\/p>\n

There is a Greek manuscript variant related to “whether.” Some MSS have<\/p>\n

1. ei – , C, D, F, G<\/p>\n

2. – A, B<\/p>\n

3. omit – P46<\/p>\n

It seems that P46, though very old, was done in haste and often omits words or phrases. As for the other options, They were pronounced alike. Many of the early Greek manuscripts were copied by one person reading a text and several others writing it down. Thus, variants such as this related to sound, are common. The UBS4 gives option #1 an “A” rating (certain).<\/p>\n

2Co 2:10 “forgive” This term, charizomai (cf. 2Co 2:7; 2Co 2:10; 2Co 12:13) is from the root chair, which means to rejoice, be glad. In this context it means to graciously forgive or remit (cf. 2Co 2:7; 2Co 2:10 [thrice]).<\/p>\n

Paul asks the majority to forgive in 2Co 2:7 (aorist middle infinitive); in 2Co 2:10 he repeated the ongoing request (present middle indicative); in 2Co 2:10 he assures them of his (i.e., personal pronoun, eg) gracious and ongoing forgiveness of the offender (two perfect middle indicatives).<\/p>\n

“if” This is a first class conditional sentence. Paul reiterates his own personal forgiveness of the offender.<\/p>\n

“for your sakes in the presence of Christ” This is Paul’s way of asserting that the restoration of the offender will strengthen the church. He himself is able to do it because of his love for Christ.<\/p>\n

2Co 2:11<\/p>\n

NASB”so that no advantage would be taken of us by Satan”<\/p>\n

NKJV”lest Satan should take advantage of us”<\/p>\n

NRSV”so that we may not be outwitted by Satan”<\/p>\n

TEV”in order to keep Satan from getting the upper hand”<\/p>\n

NJB”to avoid being outwitted by Satan”<\/p>\n

This verse affirms the personal force of evil in our world out to thwart God’s plan. Paul calls him by several titles in 2 Corinthians .<\/p>\n

1. Satan in 2Co 2:11; 2Co 11:14; 2Co 12:7<\/p>\n

2. “the god of this age (world)” in 2Co 4:4<\/p>\n

3. “Belial” in 2Co 6:15<\/p>\n

4. “the serpent” in 2Co 11:3<\/p>\n

The “us” could refer to Paul himself, or to Paul and the Corinthian church. It is interesting to know that Satan tempts both by inclination to evil and by the perversion of the good. An inappropriate, unforgiving, angry, or prideful attitude on the part of the church could open the door for Satan to disrupt the fellowship. See SPECIAL TOPIC: PERSONAL EVIL at 1Co 7:5.<\/p>\n

“for we are not ignorant of his schemes” The evil one tries to affect our lives (cf. Eph 4:14; Eph 6:10-18). Often believers are ignorant (i.e., agnoe) of his schemes.<\/p>\n

SPECIAL TOPIC: SCHEMES <\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

any. Greek. tie. App-123. <\/p>\n

in part, Greek. apo merous. The grief has come from a part of you who have been led away. <\/p>\n

overcharge = lay a burden, or press heavily, upon. Greek. epibareo. Only here, 1Th 2:9. 2Th 3:8. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

5-11.] DIGRESSIVE REFERENCE TO THE CASE OF THE INCESTUOUS PERSON, WHOM THE APOSTLE ORDERS NOW TO BE FORGIVEN, AND REINSTATED. From the of the former verses, to him who was one of the principal occasions of that grief, the transition is easy.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 2:5. , any) He now speaks mildly; any one and any thing, 2Co 2:10. In both epistles Paul refrained from mentioning the name of him, of whom he is speaking.- , he hath not grieved me) i.e., He has not made me lastingly grieved [I am not now so disposed towards him] , only in part) he has occasioned me sorrow.-, be heavy upon [overcharge]) a weightier expression, than I make sorry, 2Co 2:2.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 2:5<\/p>\n

2Co 2:5 <\/p>\n

But if any hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all.-The incestuous person mentioned in the first epistle (1Co 5:1) is supposed to be here meant. If he had caused sorrow it was not to Paul alone, but they had felt it. The parenthetical clause says it would be too severe condemnation of them to say it had not caused them grief. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

any: Pro 17:25, 1Co 5:1-5, 1Co 5:12, 1Co 5:13, Gal 5:10 <\/p>\n

grieved: Gal 4:12 <\/p>\n

Reciprocal: 2Co 1:14 – in part 2Co 7:3 – to condemn 2Co 11:29 – is weak 2Co 12:21 – and have not<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2Co 2:5. Paul is referring to the fornicator reported in chapter 5 of the preceding epistle, although no specific mention is made of him nor his sin. Not grieved me but in part. Paul does not claim to be the only one who is grieved over the affair; he is bearing only a part of the burden. Not overcharge you all. A part of the congregation at first had endorsed the fornicator, and thus were responsible for the grief that had been brought upon Paul by the circumstance. However, the apostle did not want to make too strong a complaint about it, since the guilty one had evidently repented of his wrong in committing the deed, and the church had taken the right attitude toward the epistle written that included the subject.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

2Co 2:5. But if any hath caused sorrowreferring delicately and indirectly to the offender,he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. This is somewhat obscurely expressed, but the emphatic me seems to give the meaning thus: The wrong has been done, not to me, but to some extent (for I would not press you too hard) to you all.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

As if the apostle had said, This incestuous person, who hath caused so much grief to me by his sin, has caused no little grief to you also, to the sounder part of you, even to all, but those who were partakers with him in his sin: he hath grieved me, but in part only; you, as well as myself, have been grieved by him, and afflicted for him. <\/p>\n

Not only the ministers, but members of the church, are affected with, and afflicted for, the scandal of professor’s sins. St. Paul grieved but in part for the incestuous person’s sin, the sounder part of the church mourned with him.<\/p>\n

Or, secondly, He hath grieved me, but in part, that I may not overcharge you. It is as much as if he had said, “The grief and sorrow which I have had for the sin and scandal of this notorious offender, I am far, very far, from charging upon the whole church; I dare not load you all with that imputation, as if you were involved in the guilt of it.”<\/p>\n

‘Tis not only injurious, but very unjust, to cast the dirt of professors’ sin upon the face of their profession, or to charge the guilt of a particular person’s miscarriages upon the whole church or Christian society to which he doth belong. As religion justifies no man’s faults, so no man’s faults should condemn religion.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

But if any [thus delicately does the apostle introduce this sinner] hath caused sorrow, he hath caused sorrow, not to me, but in part (that I press not too heavily) to you all. [As I have said, I did not write to cause you sorrow. But if the incestuous person has caused you sorrow, he has caused sorrow not to me, but to a large part of you. I will not weigh him down with a greater burden of guilt by saying to whom else he has caused sorrow. The apostle is not to be understood too literally. This sinner had added to the sorrows which he has just mentioned (verse 4). But the apostle’s sorrow was so small compared with the great grief of the Corinthian church as to not be worth mentioning. Comp. Luk 23:28] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

2Co 2:5-11. Someone in the congregation at Corinth who had done wrong is now to be forgiven. There are still some scholars who think that the person here referred to is the same as the wrong-doer of 1Co 5:1-5, the man who had taken his fathers widow (?) to wife. But Paul had solemnly adjured the Corinthian church to deliver such a one to Satan (1Co 5:5*, p. 649), evidently expecting that his death would follow. And whether or not the church had carried out his command, it is hardly credible that he would refer to the same case as he does here, saying that the punishment has been sufficient, pleading for the offenders being pardoned, emphasizing the fact that he, the apostle, has already forgiven him. Everything points, on the other hand, to a different offender and a different kind of offence. In this case it was Paul himself who had suffered injury, probably in the form of an outrageous slander or insult. This may have taken place on the occasion of his second visit, or it may have occurred in his absence, possibly in the presence of Timothy: but what made it peculiarly galling was that the congregation had, at first at least, failed to resent the attack on Paul. It had sympathised rather with the offender. Now, however, in consequence of Pauls written remonstrance and Titus visit, they had been brought to a better mind. They, or at least the majority of them, had passed severe censure on the offender, Probably they had excluded him from their fellowship. Paul now pleads for him. It is true the injury he did affected not only the apostle, but in some degree the congregation also. But Paul does not wish to press that. He urges them to forgive the offender, even by an official act to reinstate him in their fellowship, cancelling the excommunication (2Co 2:8). The purpose of his previous letter had been, in part at least, to test their loyalty to himself. And so far as he had suffered personal insultif indeed that were worth thinking ofhe was only too willing that his forgiveness should accompany theirs. A continuance of the unhappy situation would only expose Gods work at Corinth to further attacks of the Evil One acting through Judaizing mischief-makers.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

Verse 5 <\/p>\n

It is generally supposed that the individual whose case is considered in 1 Corinthians 5:1-13: is referred to in this passage. (2 Corinthians 2:5-8.) The meaning of this verse is not clear. The idea may be, that the pain which that case had given the apostle was only a partial and temporary interruption to the joy and satisfaction which the church at Corinth had generally afforded him.<\/p>\n

Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n

SECTION 3. HE REQUESTS THEM TO RECEIVE BACK THE EXCOMMUNICATED PERSON CH. 2:5-11.<\/p>\n

Moreover, if any one has caused sorrow, not to me has he caused sorrow, but (in part, that I may not press heavily) to all of you. Sufficient for the such man is this punishment, that inflicted by the more part: so that on the contrary for you rather to show favour and encourage, lest by his more abundant sorrow the such man be swallowed up. For which cause I exhort you to confirm towards him love. For to this end also I wrote, that I may know the proof of you, whether in reference to all things you are obedient. And to whom you show any favour I also do. For I also, the favour which I have shown, if I have shown any favour, it is because of you, in the presence of Christ, that we may not be over-reached by Satan: for of his thoughts we are not ignorant.<\/p>\n

In saying (2Co 1:23) that he delayed his visit to Corinth in order to spare his readers, Paul doubtless thought chiefly of the immoral man whom in 1Co 5:3 f he bids them hand over to Satan, and of their guilty toleration of his sin. For to this case refers the severest passage in the First Epistle. Cp. 2Co 7:12. About this man Paul has now something more to say.<\/p>\n

2Co 2:5. If any one: delicate allusion to the excommunicated man.<\/p>\n

Not to me. The bitterness of spirit resulting from the spiritual injury caused by this mans sin fell not upon Paul but upon every member of the church. For all tolerated the offence (1Co 5:2) and were therefore damaged by it. It is true that it gave Paul holy grief: but this, as not implying the deeper bitterness of spiritual injury, he leaves out of sight.<\/p>\n

In part; i.e. not quite full of sadness. This modifies sorrow to all of you. These words Paul inserts that he may not, by what he says here, press heavily, i.e. upon the guilty man. The strong words of 1Co 5:1-5 might lead some to suppose that Paul looked upon the offence as a special sin against himself. He reminds them that the real injury was inflicted not upon himself but upon those who tolerated the crime. That he needs, in mercy to the guilty man, to modify these words, reveals how great was the injury inflicted by this one man upon the whole church.<\/p>\n

2Co 2:6. The such man; points to a definite man, and takes into account all that he has done and is.<\/p>\n

By the more part; implies a dissenting minority.<\/p>\n

This punishment, was doubtless in obedience to Pauls command in 1Co 5:1-5. Apparently, some deliberate opponents of the apostle had refused to concur in, and execute, the sentence. But the rest had in some way punished the offender. What this punishment actually was, and how far it went towards that prescribed by the apostle, viz. surrender to Satan, we do not know. But it was followed by genuine and overwhelming sorrow in the guilty man: and, this being taken into account, it was considered by the apostle to be sufficient. Probably, by quick and full repentance the sinning one saved himself from the full mysterious penalty.<\/p>\n

So that etc.: result and measure of this sufficiency.<\/p>\n

On the contrary: his total change calling for corresponding change in the action of the church.<\/p>\n

Show-favour: by forgiving him. Same word in 2Co 2:10 three times, also Eph 4:32; Col 3:13; in the same sense of forgiveness, i.e. favor towards those who have injured us.<\/p>\n

More abundant sorrow: which he will have if you refuse to forgive and encourage him.<\/p>\n

The such man: again substituted, in kindness, for the mans name.<\/p>\n

Swallowed up: nothing left of him. Same word in 1Pe 5:8; 1Co 15:54.<\/p>\n

For which cause: because the punishment already inflicted is sufficient, and to avoid this more abundant sorrow.<\/p>\n

I exhort] Laying aside his apostolic authority, he begs them to do it, that thus it may be their act as well as his.<\/p>\n

To confirm: to declare formally and authoritatively that he is an object of their love: same word in Gal 3:15, and (LXX.) Gen 23:20.<\/p>\n

2Co 2:9. Motive for confirming love.<\/p>\n

I also wrote: viz. the First Epistle, as in 2Co 2:3.<\/p>\n

The proof of you: as in 2Co 8:2; 2Co 9:13; 2Co 13:3; Rom 5:4.<\/p>\n

Whether in reference to all things you are obedient: an element of character which Paul wished to test. Notice the apostolic authority here assumed. To evoke, for his own satisfaction, his readers loyalty to his authority, was one purpose of his former letter. To say this is a quiet assertion of authority; and therefore supports the exhortation of 2Co 2:8.<\/p>\n

2Co 2:10-11. Paul supports his request still further by saying that if his readers in their favor forgive anything he seals their forgiveness with his own authority; thus expressing his confidence in their judgment. And this he confirms by saying that the pardon he has already granted was for their sakes, in the sight of Christ, and to save both himself and them from the greed of Satan.<\/p>\n

Favour-I-have-shown: viz. in 2Co 2:7 towards the excommunicated man.<\/p>\n

If I have etc.: modifies the foregoing words. Paul hesitates to say that he has forgiven. For this would imply an offence against himself; whereas he has said in 2Co 2:5 that the real injury was done not to himself but to those who tolerated the offender.<\/p>\n

Because of you: moved by desire for your good.<\/p>\n

In the presence of Christ: before whom, and to please whom, Paul acts and speaks. He forgives the excommunicated man and wishes to save him, lest Satan gain a victory, by robbing the church of a member and the apostle of a child in the Gospel. Thus that we may not etc. (cp. Eph 6:11 f; 1Pe 5:8) expounds because of you. And while expounding it Paul puts himself among his readers as one who will suffer loss if the man be not saved.<\/p>\n

Of his thoughts: viz. his purpose to overreach the people of God. Pauls knowledge that Satan was planning their injury, a knowledge shared by others, moved him to take steps to guard against such injury. Of these steps, pardon of the notorious offender was one.<\/p>\n

REVIEW. Pauls mention of the tears amid which he wrote his First Epistle prompts him to speak further about the saddest matter it contained. He reminds us that the injury which caused his tears was done, not to him, but to the whole church. The punishment inflicted, though all did not concur in it, is nevertheless sufficient; so that now it may give place to public and formal pardon and encouragement. Indeed, the erring mans deep penitence calls for this. While begging mercy for him, Paul reminds us of his apostolic authority. He also expresses confidence in his readers judgment by saying that he is ready to endorse at any time their forgiveness by his own authority, and that the forgiveness he has just pronounced is for his readers good, to save them from the wiles of that enemy who, as all know, ever seeks to defraud the people of God.<\/p>\n

Of the light shed by this section on the effect at Corinth of the First Epistle, further use will be made under 2Co 7:16.<\/p>\n

Fuente: Beet’s Commentary on Selected Books of the New Testament<\/b><\/i><\/h4>\n

2:5 {1} But if any have caused grief, he hath not {c} grieved me, but {d} in part: that I may not {e} overcharge you all.<\/p>\n

(1) He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.<\/p>\n

(c) As if he said, “All that sorrow is so completely wiped away, that I have never felt it.”<\/p>\n

(d) As for me, says Paul, I have no more to do with him.<\/p>\n

(e) Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

2. The treatment of the offender and the result of the severe letter 2:5-17<\/span><\/p>\n

Paul in this pericope explained his perspective on the encouraging and discouraging experiences of his recent ministry. He did so to let the Corinthians know how he felt about them and to encourage his readers to adopt his attitude toward ministry. "Ministry" was a favorite term of Paul’s. He used it 51 times in its verb and noun forms, and 20 of these occur in 2 Corinthians. Its six appearances in chapters 8 and 9 refer to the collection for the poor saints in Jerusalem, a particular form of ministry. So its meaning is not uniform.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The treatment of the offender 2:5-11<\/span><\/p>\n

"Particularly apparent here is Paul’s sensitivity as a pastor: He avoids naming the culprit (2Co 2:5-8); he recognizes that Christian discipline is not simply retributive but also remedial (2Co 2:6-7); he understands the feelings and psychological needs of the penitent wrongdoer (2Co 2:6-8); he appeals to his own conduct as an example for the Corinthians to follow (2Co 2:10); and he is aware of the divisive operation of Satan within the Christian community (2Co 2:11)." [Note: Harris, p. 328.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

The person who caused sorrow to Paul and the Corinthians seems to have done so by insulting Paul either when Paul had been in Corinth last or since then. He was probably either the incestuous person referred to in 1Co 5:1-8. [Note: Hughes, pp. 63-64, 70; et al.] <\/span> Or he may have been someone who had been rude to Paul, probably by challenging his apostolic authority. [Note: Harris, p. 328; Tasker, p. 52; Barnett, p. 124; et al.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 6<\/p>\n

CHURCH DISCIPLINE.<\/p>\n

2Co 2:5-11 (R.V)<\/p>\n

IN verses 5-11 {2Co 2:5-11} of this Epistle, St. Paul said a great deal about sorrow, the sorrow he felt on the one hand, and the sorrow he was reluctant to cause the Corinthians on the other. In this passage reference is evidently made to the person who was ultimately responsible for all this trouble. If much in it is indefinite to us, and only leaves a doubtful impression, it was clear enough for those to whom it was originally addressed; and that very indefiniteness has its lesson. There are some things to which it is sufficient, and more than sufficient, to allude; least said is best said. And even when plain-speaking has been indispensable, a stage arrives at which there is no more to be gained by it; if the subject must be referred to, the utmost generality of reference is best. Here the Apostle discusses the case of a person who had done something extremely bad; but with the sinners repentance assured, it is both characteristic and worthy of him that neither here nor in 2Co 7:1-16. does he mention the name either of offender or offence. It is perhaps too much to expect students of his writings, who wish to trace out in detail all the events of his life, and to give-the utmost possible definiteness to all its situations, to be content with this obscurity; but students of his spirit-Christian people reading the Bible for practical profit-do not need to perplex them, selves as to this penitent mans identity. He may have been the person mentioned in 1Co 5:1-13. who had married his step-mother; he may have been some one who had been guilty of a personal insult to the Apostle: the main point is that he was a sinner whom the discipline of the Church had saved.<\/p>\n

The Apostle had been expressing himself about his sorrow with great vehemence, and he is careful in his very first words to make it plain that the offence which had caused such sorrow was no personal matter. It concerned the Church as well as him. “If any one hath caused sorrow, he hath not caused sorrow to me, but in part to you all.” To say more than this would he to exaggerate (). The Church, in point of fact, had not been moved either as universally or as profoundly as it should have been by the offence of this wicked man. The penalty imposed upon him, whatever it may have been, had not been imposed by an unanimous vote, but only by a majority; there were some who sympathized with him, and would have been less severe. Still, it had brought conviction of his sin to the offender; he could not brazen it out against such consenting condemnation as there was; he was overwhelmed with penitential grief. This is why the Apostle says, “Sufficient to such a one is this punishment which was inflicted by the majority.” It has served the purpose of all disciplinary treatment; and having done so, must now be superseded by an opposite line of action. “Contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow.” In St. Pauls sentence “such a one” comes last, with the emphasis of compassion upon it. He had been “such a one,” to begin with, as it was a pain and a shame even to think about; he is “such a one,” now, as the angels in heaven are rejoicing over; “such a one” as the Apostle, having the spirit of Him who received sinners, regards with pro-roundest pity and yearning; “such a one” as the Church ought to meet with pardoning and restoring love, lest grief sink into despair, and the sinner cut himself off from hope. To prevent such a deplorable result, the Corinthians are by some formal action {: cf. Gal 3:15} to forgive him, and receive him again as a brother; and in their forgiveness and welcome he is to find the pledge of the great love of God.<\/p>\n

This whole passage is of interest from the light which it throws upon the discipline of the Church; or, to use less technical and more correct language, the Christian treatment of the erring.<\/p>\n

It shows us, for one thing, the aim of all discipline: it is, in the last resort, the restoration of the fallen. The Church has, of course, an interest of its own to guard; it is bound to protest against all that is inconsistent with its character; it is bound to expel scandals. But the Churchs protest, its condemnation, its excommunication even, are not ends in themselves; they are means to that which is really an end in itself, a priceless good which justifies every extreme of moral severity, the winning again of the sinner through repentance. The judgment of the Church is the instrument of Gods love, and the moment it is accepted in the sinful soul it begins to work as a redemptive force. The humiliation it inflicts is that which God exalts; the sorrow, that which He comforts. But when a scandal comes to light in a Christian congregation when one of its members is discovered in a fault gross, palpable, and offensive-what is the significance of that movement of feeling which inevitably takes place? In how many has it the character of goodness and of severity, of condemnation and of compassion, of love and fear, of pity and shame, the only character that has any virtue in it to tell for the sinners recovery? If you ask nine people out of ten what a scandal is, they will tell you it is something which makes talk; and the talk in nine cases out of ten will be malignant, affected, more interesting to the talkers than any story of virtue or piety-scandal itself, in short, far more truly than its theme. Does anybody imagine that gossip is one of the forces that waken conscience, and work for the redemption of our fallen brethren? If this is all we can do, in the name of all that is Christian let us keep silence. Every word spoken about a brothers sin, that is not prompted by a Christian conscience, that does not vibrate with the love of a Christian heart, is itself a sin against the mercy and the judgment of Christ.<\/p>\n

We see here not only the end of Church discipline, but the force of which it disposes for the attainment of its end. That force is neither more nor less than the conscience of the Christian people who constitute the Church: discipline is, in principle, the reaction of that force against all immorality. In special cases, forms may be necessary for its exercise, and in the forms in which it is exercised variations may be found expedient, according to time, place, or degree of moral progress; the congregation as a body, or a representative committee of it, or its ordained ministers, may be its most suitable executors; but that on which all alike have to depend for making their proceedings effective to any Christian intent is the vigor of Christian conscience, and the intensity of Christian love, in the community as a whole. Where these are wanting, or exist only in an insignificant degree, disciplinary proceedings are reduced to a mere form; they are legal, not evangelical; and to be legal in such matters is not Only hypocritical, but insolent. Instead of rendering a real Christian service to offenders, which by awakening conscience will lead to penitence and restoration, discipline under such conditions is equally cruel and unjust.<\/p>\n

It is plain also, from the nature of the force which it employs, that discipline is a function of the Church which is in incessant exercise, and is not called into action only on special occasions. To limit it to what are technically known as cases of discipline-the formal treatment of offenders by a Church court, or by any person or persons acting in an official character is to ignore its real nature, and to give its exercise in these cases a significance to which it has no claim. The offences against the Christian standard which can be legally impeached even in Church courts are not one in ten thousand of those against which the Christian conscience ought energetically to protest; and it is the vigor with which the ceaseless reaction against evil in every shape is instinctively maintained which measures the effectiveness of all formal proceedings, and makes them means of grace to the guilty. The officials of a Church may deal in their official place with offences against soberness, purity, or honesty; they are bound to deal with them, whether they like it or not; but their success will depend upon the completeness with which they, and those whom they represent, have renounced not only the vices which they are judging, but all that is out of keeping with the mind and spirit of Christ. The drunkard, the sensualist, the thief, know perfectly well that drunkenness, sensuality, and theft are not the only sins which mar the soul. They know that there are other vices, just as real if not so glaring, which are equally fatal to the life of Christ and man, and as completely disqualify men for acting in Christs name. They are conscious that it is not a bona fide transaction when their sins are impeached by men whose consciences endure with equanimity the reign of meanness, duplicity, pride, hypocrisy, self-complacency. They are aware that God is not present where these are dominant, and that Gods power to judge and save can never come through such channels. Hence the exercise of discipline in these legal forms is often resented, and often ineffective; and instead of complaining about what is obviously inevitable, the one thing at which all should aim who wish to protect the Church from scandals is to cultivate the common conscience, and bring it to such a degree of purity and vigor, that its spontaneous resentment of evil will enable the Church practically to dispense with legal forms. This Christian community at Corinth had a thousand faults; in many points we are tempted to find in it rather a warning than an example; but I think we may take this as a signal proof that it was really sound at heart: its condemnation of this guilty man fell upon his conscience as the sentence of God, and brought him in tears to the feet of Christ. No legal proceedings could have done that: nothing could have done it but a real and passionate sympathy with the holiness and the love of Christ. Such sympathy is the one subduing, reconciling, redeeming power in our hands; and Paul might well rejoice, after all his affliction and anguish of heart, when he found it so unmistakably at work in Corinth. Not so much formal as instinctive, though not shrinking on occasion from formal proceedings; not malignant, yet closing itself inexorably against evil; not indulgent to badness, but with goodness like Christs, waiting to be gracious, -this Christian virtue really holds the keys of the kingdom of heaven, and opens and shuts with the authority of Christ Himself. We need it in all our Churches today, as much as it was needed in Corinth; we need it that special acts of discipline may be effective; we need it still more that they may be unnecessary. Pray for it as for a gift that comprehends every other – the power to represent Christ, and work His work, in the recovery and restoration of the fallen.<\/p>\n

In 2Co 2:9-11, the same subject is continued, but with a slightly different aspect exposed. Paul had obviously taken the initiative in this matter, though the bulk of the Church, at his prompting, had acted in a right spirit. Their conduct was in harmony with his motive in writing to them, which had really been to make proof of their obedience in all points. But he has already disclaimed either the right or the wish to lord it over them in their liberty as believers; and here, again, he represents himself rather as following them in their treatment of the offender, than as pointing out the way. “Now to whom ye forgive anything, I also forgive”-so great is my confidence in you: “for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ.” When he says “if I have forgiven anything,” he does not mean that his forgiveness is dubious, or in suspense; what he does is to deprecate the thought that his forgiveness is the main thing, or that he had been the person principally offended. When he says “for your sakes have I forgiven it,” the words are explained by what follows: to have refused his forgiveness in the circumstances would have been to perpetuate a state of matters which could only have injured the Church. When he adds that his forgiveness is bestowed “in the presence of Christ,” he gives the assurance that it is no complaisance or formality, but a real acceptance of the offender to peace and friendship again. And we should not overlook the fact that in this association of Christ, of the Corinthians, and of himself, in the work of forgiveness and restoration, Paul is really encompassing a desponding soul with all the grace of earth and heaven. Surely he will not let his grief become despair, when all around him and above him there is a present and convincing witness that, though God is intolerant of sin, He is the refuge of the penitent.<\/p>\n

The gracious and conciliatory tone of these verses seems to me worthy of special admiration; and I can only express my astonishment that to some they have appeared insincere, a vain attempt to cover a defeat with the semblance of victory, a surrender to the opposition at Corinth, the painfulness of which is ill-disguised by the pretence of agreement with them. The exposition just given renders the refutation of such a view unnecessary. We ought rather to regard with reverence and affection the man who knew how to combine, so strikingly, unflinching principle and the deepest tenderness and consideration for others; we ought to propose his modesty, his sensitiveness to the feelings even of opponents, his sympathy with those who had no sympathy with him, as examples for our imitation. Paul had been deeply moved by what had taken place at Corinth, possibly he had been deeply injured; but even so his personal interest is kept in the background; for the obedient loyalty which he wishes to prove is not so much his interest as theirs to whom he writes. He cares only for others. He cares for the poor soul who has forfeited his place in the community; he cares for the good name of the Church; he cares for the honor of Jesus Christ; and he exerts all his power with these interests in view. If it needs rigor, he can be rigorous; if it needs passion, he can be passionate; if it needs consideration, graciousness, a conciliatory temper, a willingness to keep out of sight, he can be depended upon for all these virtues. If they were only affected, Paul would deserve the praise of a great diplomatist; but it is far easier to believe them real, and see in them the signs of a great minister of Christ.<\/p>\n

The last verse puts the aim of his proceedings in another light: “All this,” he says, I do, “that no advantage may be gained over us by Satan: for we are not ignorant of his devices.” The important words in the last clause are of the same root; it is as if Paul had said: “Satan is very knowing, and is always on the alert to get the better of us; but we are not without knowledge of his knowing ways.” It was the Apostles acquaintance with the wiles of the devil which made him eager to see the restoration of the penitent sinner duly carried through. This implies one or two practical truths, with which, by way of application, this exposition may close.<\/p>\n

(1) A scandal in the Church gives the devil an opportunity. When one who has named the flame of Jesus, and vowed loyal obedience to Him, falls into open sin, it is a chance offered to the enemy which he is not slow to improve. He uses it to discredit the very name of Christ: to turn that which ought to be to the world the symbol of the purest goodness into a synonym of hypocrisy. Christ has committed His honor, if not His character, to our keeping; and every lapse into vice gives Satan an advantage over Him.<\/p>\n

(2) The devil finds his gain in the incompetence of the Church to deal with the evil in the Spirit of Christ. It is a fine thing for him if he can drive the convicted sinner to despair, and persuade him that there is no more forgiveness with God. It is a fine thing if he can prompt those who love little, because they know little of Gods love, to show themselves rigid, implacable, irreconcilable, even to the penitent. If he can deform the likeness of Christ into a morose Pharisaism, what an incalculable gain it is! If the disciples of Him who received sinners look askance on those who have lapsed, and chill the hope of restoration with cold suspicion and reserve, there will be JOY over it, not in heaven, but in hell. And not only this, but the opposite is a device of the devil, of which we ought not to be ignorant. There is hardly a sin that some one has not an interest in extenuating. Even the incestuous person in Corinth had his defenders: there were some who were puffed up, and gloried in what he had done as an assertion of Christian liberty. The devil takes advantage of the scandals that occur in the Church to bribe and debauch mens consciences; indulgent words are spoken, which are not the voice of Christs awful mercy, but of a miserable self-pity; the strongest and holiest thing in the world, the redeeming love of God, is adulterated and even confounded with the weakest and basest thing, the bad mans immoral forgiveness of himself. And not to mention anything else under this head, could any one imagine what would please and suit the devil better than the absolutely unfeeling but extremely interesting gossip which resounds over every exposure of sin?<\/p>\n

(3) But, lastly, the devil finds his advantage in the dissensions of Christians. What an opportunity he would have had in Corinth, had strained relations continued between the Apostle and the Church! What opportunities he has everywhere, when tempers are on edge, and every movement means friction, and every proposal rouses suspicion! The last prayer Christ prayed for His Church was that they might all be one: to be one in Him is the final security against the devices of Satan. What a frightful commentary the history of the Church is on this prayer! What frightful illustrations it furnishes of the devils gain out of the saints quarrels! There are plenty of subjects, of course, even in Church life, on which we may naturally and legitimately differ; but we ought to know better than to let the differences enter into our souls. At bottom, we should be all one; it is giving ourselves away to the enemy, if we do not, at all costs, “keep the unity of the Spirit in the bond of peace.”<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 5. he hath not grieved me, but in part: that I may not overcharge you all ] According to the A. V. the meaning is that the Apostle, anxious not to lay too heavy … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 2:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28777","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28777","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28777"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28777\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28777"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28777"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28777"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}