Chapter 2
In this chapter the apostle proceeds in the account of the
reasons why he did not come to Corinth (v. 1-4). Then he writes concerning the
incestuous person who lay under censure; and gives direction for restoring him,
together with the reasons for their so doing (v. 5–11), and afterwards informs
them of his labours and success in preaching the gospel in several places (v.
12–17).
Verses 1-4
In these verses, 1. The apostle proceeds in giving an
account of the reason why he did not come to Corinth, as was expected; namely,
because he was unwilling to grieve them, or be grieved by them, v. 1,2. He
had determined not to come to them in heaviness, which yet he would have
done had he come and found scandal among them not duly animadverted upon: this
would have been cause of grief both to him and them, for their sorrow or joy at
meeting would have been mutual. If he had made them sorry, that would have been
a sorrow to himself, for there would have been none to have made him glad. But
his desire was to have a cheerful meeting with them, and not to have it
embittered by any unhappy occasion of disagreeing. 2. He tells them it was to
the same intent that he wrote his former epistle, v. 3, 4. (1) That he might
not have sorrow from those of whom he ought to rejoice; and that he had
written to them in confidence of their doing what was requisite, in order to
their benefit and his comfort. The particular thing referred to, as appears by
the following verses, was the case of the incestuous person about whom he had
written in the first epistle, ch. 5. Nor was the apostle disappointed in his
expectation. (2.) He assures them that he did not design to grieve them, but to
testify his love to them, and that he wrote to them with much anguish and
affliction in his own heart, and with great affection to them. He had written
with tears, that they might know his abundant love to them. Note, [1.] Even
in reproofs, admonitions, and acts of discipline, faithful ministers show their
love. [2.] Needful censures, and the exercise of church-discipline towards
offenders, are a grief to tender-spirited ministers, and are administered with
regret.
Verses 5-11
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; 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, 1 Co. 5:2. 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. 6. 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, v. 7, 8. 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, v. 7. 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. 9. (3.) He mentions
his readiness to forgive this penitent, and concur with them in this matter. "To
whom you forgive I forgive also, v. 10. 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. 11): Lest Satan get an advantage against us. 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, so to manage according as the case may be that the
ministry may not be blamed, 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: 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.
Verses 12-17
After these directions concerning the excommunicated person
the apostle makes a long digression, to give the Corinthians an account of his
travels and labours for the furtherance of the gospel, and what success he had
therein, declaring at the same time how much he was concerned for them in their
affairs, how he had no rest in his spirit, when he found not Titus at
Troas (v. 13), as he expected, from whom he hoped to have understood more
perfectly how it fared with them. And we find afterwards (ch. 7:5-7) that when
the apostle had come into Macedonia he was comforted by the coming of Titus,
and the information he gave him concerning them. So that we may look upon all
that we read from this second chapter, v. 12, to ch. 7:5, as a kind of
parenthesis. Observe here,
I. Paul’s unwearied labour and diligence in his work, v. 12,
13. He travelled from place to place, to preach the gospel. He went to Troas
from Philippi by sea (Acts 20:6), and thence he went to Macedonia; so that he
was prevented from passing by Corinth, as he had designed, ch. 1:16. But,
though he was prevented in his design as to the place of working, yet he was
unwearied in his work.
II. His success in his work: A great door was opened to
him of the Lord, v. 12. He had a great deal of work to do wherever he came,
and had good success in his work; for God made manifest the savour of his
knowledge by him in every place where he came. He had an opportunity to
open the door of his mouth freely, and God opened the hearts of his hearers, as
the heart of Lydia (Acts 16:14), and the apostle speaks of this as a matter of
thankfulness to God and of rejoicing to his soul: Thanks be to God, who
always causeth us to triumph in Christ. Note, 1. A believer’s triumphs are
all in Christ. In ourselves we are weak, and have neither joy nor victory; but
in Christ we may rejoice and triumph. 2. True believers have constant cause of
triumph in Christ, for they are more than conquerors through him who hath loved
them, Rom. 8:37. 3. God causeth them to triumph in Christ. It is God who has
given us matter for triumph, and hearts to triumph. To him therefore be the
praise and glory of all. 4. The good success of the gospel is a good reason for
a Christian’s joy and rejoicing.
III. The comfort that the apostle and his companions in
labour found, even when the gospel was not successful to the salvation of some
who heard it, v. 15–17. Here observe,
1. The different success of the gospel, and its different
effects upon several sorts of persons to whom it is preached. The success is
different; for some are saved by it, while others perish under it. Nor is this
to be wondered at, considering the different effects the gospel has. For, (1.)
Unto some it is a savour of death unto death. Those who are willingly
ignorant, and wilfully obstinate, disrelish the gospel, as men dislike an ill
savour, and therefore they are blinded and hardened by it: it stirs up their
corruptions, and exasperates their spirits. They reject the gospel, to their
ruin, even to spiritual and eternal death. (2.) Unto others the gospel is a savour
of life unto life. To humble and gracious souls the preaching of the word
is most delightful and profitable. As it is sweeter than honey to the taste, so
it is more grateful than the most precious odours to the senses, and much more
profitable; for as it quickened them at first, when they were dead in
trespasses and sins, so it makes them more lively, and will end in eternal
life.
2. The awful impressions this matter made upon the mind of
the apostle, and should also make upon our spirits: Who is sufficient for
these things? v. 16. Tis hikanos—who is worthy to be employed in such weighty work, a
work of such vast importance, because of so great consequence? Who is able to
perform such a difficult work, that requires so much skill and industry? The
work is great and our strength is small; yea, of ourselves we have no strength
at all; all our sufficiency is of God. Note, If men did seriously
consider what great things depend upon the preaching of the gospel, and how
difficult the work of the ministry is, they would be very cautious how they
enter upon it, and very careful to perform it well.
3. The comfort which the apostle had under this serious
consideration, (1.) Because faithful ministers shall be accepted of God,
whatever their success be: We are, if faithful, unto God a sweet
savour of Christ (v. 15), in those who are saved and in those also who
perish. God will accept of sincere intentions, and honest endeavours, though
with many they are not successful. Ministers shall be accepted, and
recompensed, not according to their success, but according to their fidelity. Though
Israel be not gathered, yet shall I be glorious in the eyes of the Lord,
Isa. 49:5. (2.) Because his conscience witnessed to his faithfulness, v. 17.
Though many did corrupt the word of God, yet the apostle’s conscience
witnessed to his fidelity. He did not mix his own notions with the doctrines
and institutions of Christ; he durst not add to, nor diminish from, the word of
God; he was faithful in dispensing the gospel, as he received it from the Lord,
and had no secular turn to serve; his aim was to approve himself to God,
remembering that his eye was always upon him; he therefore spoke and acted
always as in the sight of God, and therefore in sincerity. Note, What we do in
religion is not of God, does not come from God, will not reach to God, unless
it be done in sincerity, as in the sight of God.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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