2 Corinthians2
English Standard Version
Tap any underlined word for the original Hebrew or Greek.
1 I my to .
2 , there to the whom I have ?
3 I as I , so when I I might those have made , for I felt of , would the joy of .
4 I to of of and , cause you let you the I .
5 has , he has it to , some — to put it too —to of .
6 For such a , the is ,
7 should turn to him, be by .
8 I to your .
9 this is I , I and you .
10 you , forgive. , have , I have , has for the of ,
11 so we would be ; we are of .
12 I preach the of , even a was for the ,
13 at because did there. I of and .
14 be to , who in , the of of him .
15 we the of to those who are being those who are ,
16 to a , to the a . is these ?
17 we , so , of , men , commissioned , in the of we .
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2 Corinthians 2Public-domain commentary and original-language notes for 2 Corinthians 2. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: Reasons for the apostle not coming to Corinth. (1–4). Directions about restoring the repentant offender. (5–11). An account of his labours and success in spreading the gospel of Christ. (12–17).
vv1-4
The apostle desired to have a cheerful meeting with them; and he had written in confidence of their doing what was to their benefit and his comfort; and that therefore they would be glad to remove every cause of disquiet from him. We should always give pain unwillingly, even when duty requires that it must be given.
vv5-11
The apostle desires them to receive the person who had done wrong, again into their communion; for he was aware of his fault, and much afflicted under his punishment. Even sorrow for sin should not unfit for other duties, and drive to despair. Not only was there danger last Satan should get advantage, by tempting the penitent to hard thoughts of God and religion, and so drive him to despair; but against the churches and the ministers of Christ, by bringing an evil report upon Christians as unforgiving; thus making divisions, and hindering the success of the ministry. In this, as in other things, wisdom is to be used, 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. Satan has many plans to deceive, and knows how to make a bad use of our mistakes.
vv12-17
A believer's triumphs are all in Christ. To him be the praise and glory of all, while the success of the gospel is a good reason for a Christian's joy and rejoicing. In ancient triumphs, abundance of perfumes and sweet odours were used; so the name and salvation of Jesus, as ointment poured out, was a sweet savour diffused in every place. Unto some, the gospel is a savour of death unto death. They reject it to their ruin. Unto others, the gospel is a savour of life unto life: 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. Observe the awful impressions this matter made upon the apostle, and should also make upon us. The work is great, and of ourselves we have no strength at all; all our sufficiency is of God. But what we do in religion, unless it is done in sincerity, as in the sight of God, is not of God, does not come from him, and will not reach to him. May we carefully watch ourselves in this matter; and seek the testimony of our consciences, under the teaching of the Holy Spirit, that as of sincerity, so speak we in Christ and of Christ.
Key Words
γάρ (gár): properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
κρίνω (krínō): by implication, to try, condemn, punish
μή (mḗ): (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas G3756 (οὐ) expects an affirmative one)) whether
ἔρχομαι (érchomai): to come or go (in a great variety of applications, literally and figuratively)
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
ὑμᾶς (hymâs): you (as the objective of a verb or preposition)
εἰ (ei): if, whether, that, etc.
ἐγώ (egṓ): I, me
λυπέω (lypéō): to distress; reflexively or passively, to be sad
Cross References
2 Corinthians 2Direct reference to the incestuous man at Corinth and his discipline discussed in the first epistle.
Supported by Matthew Henry, Matthew Poole, JFB
Paul's previous warning about coming with a rod or in love and a spirit of gentleness.
Supported by Matthew Poole, JFB
The severe discipline (delivering to Satan) is here relaxed in favor of restoring the repentant offender.
Supported by Matthew Henry, JFB
The immediate context explaining that Paul spared them by delaying his visit to Corinth.
Supported by John Calvin, JFB
The exhortation to forgive and comfort others in Christ, reflecting God's forgiveness.
Supported by Matthew Henry
Echoes the exact metaphor of a great and effectual door opened for preaching the gospel.
Supported by Matthew Poole
Parallels the dual effect of the gospel on those who are saved and those who perish.
Supported by Matthew Poole
Restoring a fallen brother in a spirit of gentleness, matching Paul's instructions here.
Supported by Matthew Henry
The concept of believers and Christ being a sweet-smelling savor unto God.
Supported by Matthew Henry
Answers the rhetorical question 'Who is sufficient for these things?' by pointing to God's sufficiency.
Supported by Matthew Henry
Renouncing hidden things of dishonesty and not walking in craftiness or handling God's word deceitfully.
Supported by John Calvin
Paul asking for prayer that God would open a door of utterance to speak Christ's mystery.
Supported by John Calvin
Details Paul's restlessness in Macedonia until Titus arrived with comforting news of Corinth.
Supported by JFB
Metaphor of corrupting or adulterating wine, illustrating those who 'corrupt the word of God.'
Supported by John Calvin