II Corinthians 2 · The Lantern

Reaffirm Your Love

For I judged this within myself, not to come to you again in grief.

For if I grieve you, then who is the one gladdening me except the one being grieved by me?

It is shameful, indeed, that they who are sick in body place so much confidence in physicians that, even if these cut or burn or cause distress by their bitter medicines, they look upon them as benefactors, while we do not share this attitude toward the physicians of our souls when they secure our salvation for us by laborious discipline.

"For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?" What is this consequence? A very just one indeed. For observe, I would not, he saith, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust.

He assigns the reason for what he says, namely, that he does not want to pain them, when he says, for if I cause you pain, who is there to make me glad but the one whom I have pained? In regard to this he does two things: first, he deals with the reason why he did not wish to pain them; secondly, he shows why he tells them this (v. 3).

And I wrote this same thing so that, having come, I might not have grief from those from whom it behooved me to rejoice, having confidence in you all that my joy is that of you all.

The purification of the people is the apostle's joy.

What? That I did not come to you, sparing you. Where did he write? In this very epistle. For this reason I wrote to you now, so that you would correct yourselves, and so that, finding you uncorrected, I would not have sorrow from you, from whom it was fitting to provide me occasions for joy. I wrote, he says, hoping that you would correct yourselves, and thereby gladden me.

But the reason I write this to you is that you so adjust yourselves, that when I come, I will not be sad at seeing you uncorrected, in addition to the sadness I experienced when I heard that you had sinned. In regard to this he does two things: first, he gives his admonition; secondly, he shows that he is confident it will be obeyed (v. 3b).

For out of much affliction and anguish of heart I wrote to you through many tears, not so that you might be grieved, but so that you might know the love that I have more abundantly toward you.

It is obvious that when someone admonishes another and in the process he himself suffers more grief over it than the person being rebuked, he is not doing this in order to cause grief but to show what deep love he has for the other. Someone who rebukes another without feeling this way merely tramples on his feelings.

Since he said above that he rejoices when they grieve, lest they say: you endeavor to sadden us so that you yourself may rejoice, he explains that he himself grieves greatly, grieves more than the sinners themselves. Not from sorrow only, but "from great sorrow," and not with tears only, but "with many tears" I wrote.

But because someone might be in doubt at his saying, so that when I came I might not suffer pain, and ask what sort of pain he had for them, he explains this saying, for I wrote you out of much affliction and anguish of heart. In regard to this he does two things: first, he mentions the pain he has already suffered; secondly, he answers a tacit question (v. 4b).

But if anyone has caused grief, he has not grieved me but in part — so that I may not burden all of you.

But if ye shall have forgiven any, so (do) I; for I, too, if I have forgiven ought, have forgiven in the person of Christ, lest we be overreached by Satan, since we are not ignorant of his injections." What (reference) is understood here to the fornicator? what to the contaminator of his father's bed?

"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." Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel…

After giving the reason for his delay, namely, to avoid paining them, and after telling them of his sadness, the Apostle then treats here of the one causing his sadness. In regard to this he does three things: first, he speaks more fully of the guilt of the one who causes this sadness; secondly, of his punishment for the injury he inflicted (v.

Sufficient for such a one is this punishment by the majority,

Community life offers more blessings than can be fully and easily enumerated. It is more advantageous than the solitary life both for preserving the goods bestowed on us by God and for warding off the external attacks of the Enemy.… For the sinner, moreover, the withdrawal from his sin is far easier if he fears the shame of incurring censure from many acting together—to him, in…

Paul reveals the zeal of the Corinthians, for they had all turned against this man, just as he had ordered them to.

But lest they should wish to punish him more on account of the Apostle's sadness, he shows them that the punishment was sufficient, saying, for such a one, namely, he who pained me so much by sinning, this punishment by the majority is enough, i.e., such a harsh public correction that he was excommunicated from the Church and delivered to Satan (1 Cor. 5:5).

so that on the contrary you should rather forgive and encourage him, lest perhaps such a one be swallowed up by more excessive grief.

A person who is swallowed up in too much affliction will turn in desperation to committing sins. True repentance, on the other hand, is a turning away from sin. If this person repents, he will prove that he is sorry for what he has done.

Not only, he says, remove the prohibition, but also grant him something more, and comfort him, that is, restore him, heal him, just as one who has punished someone would not only release him but would also apply care to the healing of his wounds.

Therefore, because that punishment was sufficient and he did penance, he urges them to show mercy, saying, so you should rather turn to forgive and comfort him. Here he does three things: first, he commands them to spare the sinner; secondly, he gives the reason (v. 7b); thirdly, he urges them to observe this admonition (v. 8).

Therefore I encourage you to confirm your love toward him.

For to this end also I wrote, so that I might know your proof, whether you are obedient in everything.

As far as anyone can tell, Paul was commending the Corinthians for their obedience in other respects. They had already put matters right in their church administration, and now he was asking them to be obedient in this matter as well.

He frightens them so that, fearing condemnation for disobedience, they would more willingly show leniency to the man. "I wrote for this reason," he says, "to test by experience" your virtue of obedience — whether you will show me the same obedience now, when he ought to be comforted, as you showed then, when I punished him.

Secondly, he urges them with a command, saying, for this is why I wrote, namely, that I might test you and know whether you are obedient in everything. He says, in everything, namely, whether they are pleasing or displeasing to you. For he had first commanded them to excommunicate him, and they obeyed the Apostle's command.

And to whomever you forgive anything, I also; for indeed what I have forgiven, if I have forgiven anything, it was for your sake in the presence of Christ,

Our patience, and facility, and humanity are ready for those who come. I entreat all to return into the Church. I beg all our fellow-soldiers to be included within the camp of Christ, and the dwelling-place of God the Father. I remit everything. I shut my eyes to many things, with the desire and the wish to gather together the brotherhood.

By this he softens the disagreement and stubbornness by which they might not have shown the man leniency. For here he presents them as the source of his forgiveness, and himself as agreeing with them, saying: "whom you forgive anything, him I forgive also." Lest they should think that forgiveness was granted at their discretion, and consequently neglect the forgiveness of the m…

And this is obvious, for what I have forgiven, if I have forgiven anything, has been for your sake in the person of Christ. In this he touches four things required for such pardon or forgiveness.

so that we may not be overreached by Satan; for we are not ignorant of his thoughts.

And she perceived that all the rest of the Aeons, as being begotten, generate by conjugal intercourse. The Father, on the other hand, alone, without copulation, has produced (an offspring). She wished to emulate the Father, and to produce (offspring) of herself without a marital partner, that she might achieve a work in no wise inferior to (that of) the Father.

The problem is not merely to recognize Satan's designs but to play into them. Paul knows their dynamics, not so as to be engaged in them but so as not to be entrapped by them.

Lest, he says, there be common harm and lest the number of Christ's flock be diminished. He beautifully called this matter an injury. For the devil not only takes what belongs to him, but also seizes what is ours, chiefly as a result of our own conduct, that is, on account of immoderately imposed repentance.

Triumph in Christ

Now having come to Troas for the gospel of the Christ, and a door having been opened to me in the Lord,

Paul means that when he got to Troas to preach the gospel of Christ, there were people who received the message.

And again, in his second letter to the Corinthians, the same apostle says, "When I had come to Troas for the gospel of Christ, and a door was opened to me in the Lord, I had no rest in my spirit, because I did not find Titus my brother, but bidding them farewell, I went into Macedonia." To whom did he declare farewell except to those who had believed, that is to say, to those i…

Having stated the first reason for his delay, namely, that he might avoid coming to them in sadness, he now states the second reason, which is the fruit he was producing elsewhere. In regard to this he does two things: first, he mentions his travels; secondly, their result (v. 14).

I have had no rest in my spirit at not finding Titus my brother; but having taken leave of them, I went out to Macedonia.

Lacking the consolation of Titus's presence Paul found the work unbearable, because there was so much opposition to him. For although some people had opened their hearts and accepted the Word of God, there were many unbelievers who reacted with impudent hostility. One lone voice could not teach the new believers and fend off these attacks at the same time.

Paul mentions Titus here for a purpose. Since he was the one who took the letter to Corinth, Paul wanted the church there to appreciate his worth.

Then he tells why he had no rest in his spirit, when he adds, because I did not find my brother Titus there, i.e., because of Titus' absence. And this for two reasons. One reason was that although the Apostle knew all their languages, so that he could say: "I thank God that I speak in tongues more than you all" (1 Cor.

But thanks be to God, who always leads us in triumph in the Christ and through us makes manifest the fragrance of the knowledge of him in every place.

And the Saviour Himself washing the feet of the disciples, and despatching them to do good deeds, pointed out their pilgrimage for the benefit of the nations, making them beforehand fair and pure by His power.

"And which maketh manifest through us the savor of His knowledge in every place." He said above, "Which always causeth us to triumph." Here he saith "in every place," showing that every place and every time is full of the Apostles' labors. And he uses yet another metaphor, that of the sweet savor.

Then when he says, But thanks be to God, he describes the progress of his journey, and does two things: first, he describes the order of his progress; secondly, he excludes the false apostles from that progress (v. 16b). In regard to the first he does two things: first, he hints at the progress he made; secondly, he explains something he had said (v. 15).

For we are a sweet aroma of Christ to God among those being saved and among those perishing:

to the one a fragrance from death to death, to the other a fragrance from life to life. And who is sufficient for these things?

To unbelievers the preaching of the cross is the smell of death. On hearing the Word of God they receive it as if it were a plague from which death knocks on the door. But to others it is the fragrance of life. To believers the Word of God is a messenger of eternal life. It affects them in accordance with their faith.

Through an evil man divine providence can both punish and comfort. For the impiety of the Jews was the Jews' downfall and yet provided salvation for the Gentiles.

But is that fragrance related to the good and the wicked in the same way? No, but to one a fragrance from death to death, i.e., of envy and malice, which are the occasion of bringing them to eternal death, i.e., those who envy the good reputation of the Apostle and strive against the preaching of Christ and the conversion of the faithful: "This child is set for the fall and ris…

For we are not, like the many, peddling the word of God; but as of purity, but as of God, before God in Christ we speak.

For some are in the habit of carrying about the name [of Jesus Christ] in wicked guile, while yet they practise things unworthy of God, whom ye must flee as ye would wild beasts. For they are ravening dogs, who bite secretly, against whom ye must be on your guard, inasmuch as they are men who can scarcely be cured.

Whence he elsewhere also turns them into ridicule, saying, "For what hast thou that thou didst not receive? but if thou didst receive it, why dost thou glory as if thou hadst not received it." This is the highest virtue, to refer every thing to God, to consider nothing to be our own, to do nothing out of regard to men's opinion, but to what God willeth.

Hence, he says, for we are not, like so many, namely, the false apostles, peddlers of God's word, mingling contrary doctrines, as the heretics, who although they confess Christ, do not admit that he is true God. This is what the false apostles do, who say that along with the Gospel the legal observances must be kept.

II Corinthians2

Reaffirm Your Love

Triumph in Christ