{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"2CO","commentaryId":"jamieson-fausset-brown","name":"2 Corinthians","commonName":"2 Corinthians","introduction":"THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (Co1 4:19; Co2 1:15-16; compare Co1 16:5); and so that he might set forth to them his apostolic walk in general (Co2 1:12, Co2 1:24; Co2 6:3-13; Co2 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (Co2 2:1-11; Co2 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (Co2 8:1-9, Co2 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.\n\nThe external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].\n\nThe TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (Co2 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (Co2 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.\n\nMacedonia was THE PLACE from which it was written (Co2 9:2, where the present tense, \"I boast,\" or \"am boasting,\" implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (Co2 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (Co2 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from Co2 7:6, compared with Co2 7:5, must have been the scene of his receiving the comforting tidings from Titus. \"Macedonia\" is used for Philippi in Co2 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (Co2 7:5). ALFORD argues from Co2 8:1, where he speaks of the \"grace bestowed on the churches (plural) of Macedonia,\" that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (Co2 8:6).\n\nThe STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (Co2 4:7; Co2 5:1-4; Co2 12:7-9; compare Note, see on Co2 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the \"care of all the churches.\" At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (Co1 15:12, Co1 15:32-36). These were the \"fightings without,\" and \"fears within\" (Co2 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (Co2 10:8-16; Co2 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from Co2 11:22. They seem to have been headed by an emissary from Judea (\"he that cometh,\" Co2 11:4), who had brought \"letters of commendation\" (Co2 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (Co2 11:13, Co2 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (Co1 2:3); and his rhetoric with the apostle's plain and unadorned style (Co2 11:6; Co2 10:10, Co2 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (Co1 1:2), but to all the churches also in Achaia (Co2 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (Co2 8:18-19, Co2 8:22). \n\n\n\nNext: 2 Corinthians Chapter 1\n\n","order":47,"numberOfChapters":13,"sha256":"90286450b61b72bcc6f42b0d0d5b45cafdeabce5f4f3d78e1fddf60a95cf8970","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":1},"lastChapterNumber":13,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/13.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":13},"totalNumberOfVerses":240},"chapter":{"number":2,"content":[{"type":"verse","number":2,"content":["For--proof that he shrinks from causing them sorrow (\"heaviness\"). \n\nif I--The \"I\" is emphatic. Some detractor may say that this (Co2 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing \"heaviness,\" or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he \"who was made sorry by me\" (namely, the Corinthians in general, Co2 2:3; but with tacit reference to the incestuous person in particular) should repent, and so \"make me glad,\" as has actually taken place; \"for . . . who is he then that?\" &c.\n\n"]},{"type":"verse","number":3,"content":["I wrote this same unto you--namely, that I would not come to you then (Co2 2:1), as, if I were to come then, it would have to be \"in heaviness\" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare Co1 16:7; compare Co1 4:19, Co1 4:21; Co1 5:2-7, Co1 5:13). \n\nsorrow from them of whom I ought to rejoice--that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed. \n\nhaving confidence . . . that my joy is the joy of you all--trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [ALFORD]. The communion of saints, he feels confident in them \"ALL\" (his charity overlooking, for the moment the small section of his detractors at Corinth, Co1 13:7), will make his joy (Co2 2:2) their joy.\n\n"]},{"type":"verse","number":4,"content":["So far from my change of purpose being due to \"lightness\" (Co2 1:17), I wrote my letter to you (Co2 2:3) \"out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears.\" \n\nnot that ye should be grieved--Translate, \"be made sorry,\" to accord with the translation, Co2 2:2. My ultimate and main object was, \"not that ye might be made sorry,\" but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (Co2 2:2-3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [BENGEL]. \n\nthat ye might know the love--of which it is a proof to rebuke sins openly and in season [ESTIUS], (Psa 141:5; Pro 27:6). \"Love\" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim. \n\nwhich I have more abundantly unto you--who have been particularly committed to me by God (Act 18:10; Co1 4:15; Co1 9:2).\n\n"]},{"type":"verse","number":5,"content":["grief . . . grieved--Translate as before, \"sorrow . . . made sorry.\" The \"any\" is a delicate way of referring to the incestuous person. \n\nnot . . . me, but in part--He has grieved me only in part (compare Co2 1:14; Rom 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved. \n\nthat I may not overcharge--that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. ALFORD punctuates, \"He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all.\" Thus \"you all\" is in contrast to \"me\"; and \"in part\" is explained in the parenthetical clause.\n\n"]},{"type":"verse","number":6,"content":["Sufficient--without increasing it, which would only drive him to despair (Co2 2:7), whereas the object of the punishment was, \"that (his) spirit might be saved\" in the last day. \n\nto such a man--a milder designation of the offender than if he had been named [MEYER]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Act 22:22; Co1 5:5). \n\nthis punishment--His being \"delivered to Satan for the destruction of the flesh\"; not only excommunication, but bodily disease (see on Co1 5:4-5). \n\ninflicted of many--rather, \"by the majority\" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.\n\n"]},{"type":"verse","number":7,"content":["with overmuch sorrow--Greek, \"with HIS overmuch sorrow.\"\n\n"]},{"type":"verse","number":8,"content":["confirm your love toward him--by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.\n\n"]},{"type":"verse","number":9,"content":["For--Additional reason why they should restore the offender, namely, as a \"proof\" of their obedience \"in all things\"; now in love, as previously in punishing (Co2 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. The interchange of feeling is marked (Co2 2:4), \"I wrote . . . that ye might know the love,\" &c.: here, \"I did write, that I might know the proof of you.\"\n\n"]},{"type":"verse","number":10,"content":["Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so. \n\nfor if I forgave anything, to whom I forgave it--The oldest manuscripts read, \"For even what I have forgiven, if I have forgiven anything.\" \n\nfor your sakes forgave I it--He uses the past tense, as of a thing already determined on; as in Co1 5:3, \"I have judged already\"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness. \n\nin the person of Christ--representing Christ, and acting by His authority: answering to Co1 5:4, \"In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ.\"\n\n"]},{"type":"verse","number":11,"content":["Literally, \"That we may have no advantage gained over us by Satan,\" namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in Co2 2:10, he said, \"for your sakes.\" Paul had \"delivered\" the offender \"to Satan for the destruction of the flesh, that the Spirit might be saved\" (Co1 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us. \n\nnot ignorant of his devices--\"Ignorant\" and \"devices\" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.\n\n"]},{"type":"verse","number":12,"content":["Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (Co2 7:5-7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Act 20:6); also, that he had disciples there (Act 20:7), which accords with the Epistle (Co2 2:12, \"a door was opened unto me of the Lord\"). An undesigned coincidence marking genuineness [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [BIRKS]. \n\nto preach--literally, \"for the Gospel.\" He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Act 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Act 20:6). \n\nand--that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas. \n\ndoor . . . opened . . . of the Lord--Greek, \"in the Lord,\" that is, in His work, and by His gracious Providence.\n\n"]},{"type":"verse","number":13,"content":["no rest in my spirit--rather, \"no rest for my spirit\" (Gen 8:9). As here his \"spirit\" had no rest; so in Co2 7:5, his \"flesh.\" His \"spirit\" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the \"door\" of usefulness at Troas any longer. \n\ntaking . . . leave of them--the disciples at Troas.\n\n"]},{"type":"verse","number":14,"content":["Now--Greek, \"But.\" Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, \"thanks be unto God,\" we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as ALFORD explains) to the former; for \"always,\" and \"in every place,\" show that the latter also is intended. \n\ncauseth us to triumph--The Greek, is rather, as in Col 2:15, \"triumphs over us\": \"leadeth us in triumph.\" Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [TRENCH]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [ALFORD]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (Co2 10:5) to Christ, and so joins in the triumph: God \"leads him in triumph\" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So BENGEL: \"Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest.\" \n\nsavour--retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God \"makes manifest by us\" (His now at once triumphed over and triumphing captives, compare Luk 5:10, \"Catch,\" literally, \"Take captive so as to preserve alive\") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare Co1 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (Co2 2:17; Co2 4:2).\n\n"]},{"type":"verse","number":15,"content":["The order is in Greek, \"For (it is) of Christ (that) we are a sweet savor unto God\"; thus, the \"for\" justifies his previous words (Co2 2:14), \"the savor of HIS (Christ's) knowledge.\" We not only scatter the savor; but \"we are the sweet savor\" itself (Sol 1:3; compare Joh 1:14, Joh 1:16; Eph 5:2; Jo1 2:27). \n\nin them that are saved--rather, \"that are being saved . . . that are perishing\" (see on Co1 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [CHRYSOSTOM, Homilies, 5.467], (Co2 4:3-4, Co2 4:6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the \"savor of death unto death,\" while to those saved alive, it was the \"savor of life,\" so the Gospel was to the different classes respectively. \n\nand in them--in the case of them. \"Those being saved\" (2Co. 3:1-4:2): \"Those that are perishing\" (Co2 4:3-5).\n\n"]},{"type":"verse","number":16,"content":["savour of death unto death . . . of life unto life--an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mat 21:44; Luk 2:34; Joh 9:39). \n\nwho is sufficient for these things?--namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, \"For these things, who is sufficient?\" He answers his own question (Co2 3:5-6), \"Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers,\" &c.\n\n"]},{"type":"verse","number":17,"content":["not as many-- (Co2 11:18; Phi 2:21). Rather, \"the many,\" namely, the false teachers of whom he treats (tenth through twelfth chapters, especially Co2 11:13; Th1 2:3). \n\nwhich corrupt--Greek, \"adulterating, as hucksters do wine for gain\" (Co2 4:2; Isa 1:22; Pe2 2:3, \"Make merchandise of you\"). \n\nas of sincerity . . . as of God--as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God. \n\nin Christ's--as united to Him in living membership, and doing His work (compare Co2 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Act 20:27).\n\n\n\n\nNext: 2 Corinthians Chapter 3\n\n"]}],"introduction":"REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)\n\nwith myself--in contrast to \"you\" (Co2 1:23). The same antithesis between Paul and them appears in Co2 2:2. \n\nnot come again . . . in heaviness--\"sorrow\"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them \"he would not spare if he should come again\" (see on Co2 13:2; compare Co2 12:14; Co2 13:1). See Introduction to the first Epistle. The \"in heaviness\" implies mutual pain; they grieving him, and he them. Compare Co2 2:2, \"I make you sorry,\" and Co2 2:5, \"If any have caused grief (sorrow).\" In this verse he accounts for having postponed his visit, following up Co2 1:23.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/2CO/2.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":2},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/3.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":3},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/2CO/1.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"2CO","chapter":1},"numberOfVerses":16}