1 But I determined this with myself, that I would not come again to you in heaviness.

2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?

3 And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all.

4 For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you.

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 this punishment, which was inflicted of many.

7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

8 Wherefore I beseech you that ye would confirm your 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 also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;

11 Lest Satan should get an advantage of us: for we are not ignorant of his devices.

12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord,

13 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.

14 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.

15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

16 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?

17 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.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Reasons for the apostle not coming to Corinth.
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.
John Wesley's Bible Commentary
In grief - Either on account of the particular offender, or of the church in general.
John Calvin Bible Commentary
But I had determinedWhoever it was that divided the chapters, made here a foolish division. For now at length the Apostle explains, in what manner he hadspared them. “I had determined,” says he, “not to come to you any more in sorrow,” or in other words, to occasion you sorrow by my coming. For he had come once by an Epistle, by means of which he had severely pained them. Hence, so long as they had not repented, he was unwilling to come to them, lest he should be constrained to grieve them again, when present with them, for he chose rather to give them longer time for repentance.The wordἔκρινα (I determined) must be rendered in the pluperfect tense,for, when assigning a reason for the delay that had occurred, he explains what had been his intention previously.
McArther Bible Commentary
come again … in sorrow. Paul, who had already had a painful confrontation at Corinth (see Introduction: Background and Setting), was not eager to have another one (see note on 2Co 1:23).
Bible Cross References
1 Corinthians 4:21 2 Corinthians 1:23 2 Corinthians 12:20 2 Corinthians 12:21

Verse 2

Matthew Henry's Concise Bible Commentary
Reasons for the apostle not coming to Corinth.
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.
John Wesley's Bible Commentary
For if I grieve you, who is he that cheereth me, but he that is grieved by me - That is, I cannot be comforted myself till his grief is removed.
John Calvin Bible Commentary
For if I make you sorryHere we have the proof of the foregoing statement. No one willingly occasions sorrow to himself. Now Paul says, that he has such a fellow-feeling with the Corinthians,that he cannot feel joyful, unless he sees them happy. Nay more, he declares that they were the source and the authors of his joy — which they could not be, if they were themselves sorrowful. If this disposition prevail in pastors, it will be the best restraint, to keep them back from alarming with terrors those minds, which they ought rather to have encouraged by means of a cheerful affability. For from this arises an excessively morose harshness— so that we do not rejoice in the welfare of the Church, as were becoming.
McArther Bible Commentary
Although Paul was sensitive to the Corinthians' pain and sadness from the past confrontation and because of his commitment to purity, he would confront them again if necessary. "The one who is made sorrowful" refers to a person convicted by his sin. In particular, there was apparently on Paul's last visit a man in the church who confronted him with the accusations taken from the false teachers. The church had not dealt with that man in Paul's defense, and Paul was deeply grieved over this lack of loyalty. The only thing that would bring Paul joy would be repentance from any who agreed with him, and Paul had been waiting for it.
Bible Cross References
Matthew 19:22 2 Corinthians 7:8

Verse 3

Matthew Henry's Concise Bible Commentary
Reasons for the apostle not coming to Corinth.
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.
John Wesley's Bible Commentary
And I wrote thus to you - I wrote to you before in this determination, not to come to you in grief.
John Calvin Bible Commentary
I had written to you.As he had said a little before, that he delayed coming to them, in order that hemight not come a second time in sorrow and with severity, (2 Corinthians 2:1,) so now also he lets them know, that he came the first time in sadness by an Epistle, that they might not have occasion to feel this severity when he was present with them. Hence they have no ground to complain of that former sadness, in which he was desirous to consult their welfare. He goes even a step farther, by stating that, when writing, he did not wish to occasion them grief, or to give any expression of displeasure, but, on the contrary, to give proof of his attachment and affection towards them. In this way, if there was any degree of keenness in the Epistle, he does not merely soften it, but even shows amiableness and suavity. When, however, he confesses afterwards, what he here denies, he appears to contradict himself. I answer, that there is no inconsistency, for he does not come afterwards to confess, that it was his ultimate object togrieve the Corinthians, but that this was the means, by which he endeavored to conduct them to true joy. Previously, however, to his stating this, he speaks here simply as to his design. He passes over in silence, or delays mentioning for a little the means, which were not so agreeable.Having confidenceThis confidence he exercises towards the Corinthians, that they may thus in their turn be persuaded of his friendly disposition. For he that hates, is envious; but where joy is felt in common, there must in that case be perfect love.If, however, the Corinthians are not in accordance with Paul’s opinion and judgment as to them, they shamefully disappoint him.
McArther Bible Commentary
I wrote this very thing. Paul's reason for writing was that those in sin would repent-then there could be mutual joy when the apostle came.
Bible Cross References
1 Corinthians 4:21 2 Corinthians 1:23 2 Corinthians 2:9 2 Corinthians 7:8 2 Corinthians 7:12 2 Corinthians 7:16 2 Corinthians 12:21 2 Corinthians 13:10 Galatians 5:10 2 Thessalonians 3:4 Philemon 1:21

Verse 4

Matthew Henry's Concise Bible Commentary
Reasons for the apostle not coming to Corinth.
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.
EGW SDA Bible Commentary
Paul a Friend of the Erring
—The apostle Paul found it necessary to reprove wrong in the church, but he did not lose his self-control in reproving error. He anxiously explains the reason of his action. How carefully he wrought so as to leave the impression that he was a friend of the erring! He made them understand that it cost him pain to give them pain. He left the impression upon their minds that his interest was identified with theirs [2 Corinthians 2:4 quoted] (Letter 16a, 1895).
John Wesley's Bible Commentary
From much anguish I wrote to you, not so much that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you.
John Calvin Bible Commentary
For out of much afflictionHere he brings forward another reason with the view of softening the harshness which he had employed. For those who smilingly take delight in seeing others weep, inasmuch as they discover thereby their cruelty, cannot and ought not to be borne with. Paul, however, declares that his feeling was very different. “Intensity of grief,” says he, “has extorted from me every thing that I have written.” Who would not excuse, and take in good part what springs from such a temper of mind, more especially as it was not on his own account or through his own fault, that he suffered grief, and farther, he does not give vent to his grief, with the view of lightning himself by burdening them, but rather, for the purpose of shewing his affection for them? On these accounts, it did not become the Corinthians to be offended at this somewhat severe reproof.He adds, tears— which, in a man that is brave and magnanimous are a token of intense grief. Hence we see, from what emotions of mind pious and holy admonitions and reproofs must of necessity proceed. For there are many noisy reprovers, who, by declaiming, or rather, fulminating against vices, display a surprising ardour of zeal, while in the mean time they are at ease in their mind,so that it might seem as if they exercised their throat and sidesby way of sport. It is, however, the part of a pious pastor, to weep within himself, before he calls upon others to weep:to feel tortured in silent musings, before he shows any token of displeasure; and to keep within his own breast more grief, than he causes to others. We must, also, take notice of Paul’s tears, which, by their abundance, shew tenderness of heart, but it is of a more heroical character than was the iron-hearted hardness of the Stoics.For the more tender the affections of love are, they are so much the more praiseworthy.The adverb more abundantlymay be explained in a comparative sense; and, in that case, it would be a tacit complaint — that the Corinthians do not make an equal return in respect of affection, inasmuch as they love but coldly one by whom they are ardently loved. I take it, however, in a more simple way, as meaning that Paul commends his affection towards them, in order that this assurance may soften down every thing of harshness that might be in his words.
McArther Bible Commentary
Paul again wanted them to know that his motive in dealing with them in the severe letter (see Introduction: Background and Setting) and 1 Corinthians (see Introduction to 1 Corinthians: Background and Setting) was not harsh but loving.
Bible Cross References
2 Corinthians 2:9 2 Corinthians 7:8 2 Corinthians 7:12

Verse 5

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
John Wesley's Bible Commentary
He hath grieved me but in part - Who still rejoice over the greater part of you. Otherwise I might burden you all.
John Calvin Bible Commentary
But if any one.Here is athird 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 sayingin part, I do so in order that I may notbear too hard upon him.”I differ from Chrysostom merely in the clausein part, for I understand it as meaningin 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.
McArther Bible Commentary
This passage is one of the best texts in all of Scripture on the godly motivation and rationale for forgiveness. See notes on Eph 4:32; Col 3:13.
Bible Cross References
Matthew 15:22 1 Corinthians 5:1

Verse 6

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
John Wesley's Bible Commentary
Sufficient for such an one - With what a remarkable tenderness does St. Paul treat this offender! He never once mentions his name. Nor does he here so much as mention his crime. By many - Not only by the rulers of the church: the whole congregation acquiesced in the sentence.
John Calvin Bible Commentary
Sufficient.He now extends kindness even to the man who had sinned more grievously than the others, and on whose account his anger had been kindled against them all, inasmuch as they had connived at his crime. In his showing indulgence even to one who was deserving of severer punishment, the Corinthians have a striking instance to convince them, how much he disliked excessive harshness. It is true, that he does not act this part merely for the sake of the Corinthians, but because he was naturally of a forgiving temper; but still, in this instance of mildness, the Corinthians could not but perceive his remarkable kindness of disposition. In addition to this, he does not merely show himself to be indulgent, but exhorts others to receive him into favor, in the exercise of the same mildness.Let us, however, consider these things a little more minutely. He refers to the man who had defiled himself by an incestuous marriage with his mother-in-law. As the iniquity was not to be tolerated, Paul had given orders, that the man should be excommunicated. He had, also, severely reproved the Corinthians, because they had so long given encouragement to that enormity by their dissimulation and patient endurance. It appears from this passage, that he had been brought to repentance, after having been admonished by the Church. Hence Paul gives orders, that he be forgiven, and that he be also supported by consolation.This passage ought to be carefully observed, as it shows us, with what equity and clemency the discipline of the Church ought to be regulated, in order that there may not be undue severity. There is need of strictness, in order that the wicked may not be rendered more daring by impunity, which is justly pronounced an allurement to vice. But on the other hand, as there is a danger of the person, who is chastised, becoming dispirited, moderation must be used as to this — so that the Church shall be prepared to extend forgiveness, so soon as she is fully satisfied as to his penitence. In this department, I find a lack of wisdom on the part of the ancient bishops; and indeed they ought not to be excused, but on the contrary, we ought rather to mark their error, that we may learn to avoid it. Paul is satisfied with the repentance of the offender, that a reconciliation may take place with the Church. They, on the other hand, by making no account of his repentance, have issued out canons as to repentance during three years, during seven years, and in some cases during life. By these they exclude poor unhappy men from the fellowship of the Church. And, in this way, the offender is either alienated the more from the Church, or is induced to practice hypocrisy. But even if the enactment were more plausible in itself, this consideration would, in my view, be enough to condemn it — that it is at variance with the rule of the Holy Spirit, which the Apostle here prescribes.
McArther Bible Commentary
punishment … inflicted by the majority. This indicates that the church in Corinth had followed the biblical process in disciplining the sinning man (cf. Mat 18:15-20; 1Co 5:4-13; 2Th 3:6, 2Th 3:14). The Greek word for punishment, used frequently in secular writings but only here in the NT, denoted an official legal penalty or commercial sanction that was enacted against an individual or group (city, nation). is sufficient. The process of discipline and punishment was enough; now it was time to show mercy because the man had repented (cf. Mat 18:18, Mat 18:23-35; Gal 6:1-2; Eph 4:32; Col 3:13; Heb 12:11).
Bible Cross References
1 Corinthians 5:4 2 Corinthians 7:11

Verse 7

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
John Calvin Bible Commentary
Lest such an one should be swallowed up by overmuch sorrowThe end of excommunication, so far as concerns the power of the offender, is this: that, overpowered with a sense of his sin, he may be humbled in the sight of God and the Church, and may solicit pardon with sincere dislike and confession of guilt. The man who has been brought to this, is now more in need of consolation, than of severe reproof. Hence, if you continue to deal with him harshly, it will be — not discipline, but cruel domineering. Hence we must carefully guard against pressing them beyond this limit.For nothing is more dangerous, than to give Satan a handle, to tempt an offender to despair. Now we furnish Satan with arms in every instance, in which we leave without consolation those, who are in good earnest affected with a view of their sin.
McArther Bible Commentary
to forgive. It was time to grant forgiveness so the man's joy would be restored (cf. Psa 51:12, Psa 51:14; Isa 42:2-3). Paul knew there was-and is-no place in the church for man-made limits on God's grace, mercy, and forgiveness toward repentant sinners. Such restrictions could only rob the fellowship of the joy of unity (cf. Mat 18:34-35; Mar 11:25-26).
Bible Cross References
2 Corinthians 2:8 Galatians 6:1 Ephesians 4:32

Verse 8

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
Bible Cross References
2 Corinthians 2:7 2 Corinthians 2:9

Verse 9

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
John Calvin Bible Commentary
For I had written to you also for this purpose.He anticipates an objection, that they might bring forward. “What then did you mean, when you were so very indignant, because we had not inflicted punishment upon him? From being so stern a judge, to become all at once a defender — is not this indicative of a man, that wavers between conflicting dispositions?”This idea might detract greatly from Paul’s authority; but he answers, that he has obtained what he asked, and that he was therefore satisfied, so that he must now give way to compassion. For, their carelessness having been corrected, there was nothing to hinder their lifting up the man by their clemency, when now prostrate and downcast.
Bible Cross References
2 Corinthians 2:3 2 Corinthians 2:4 2 Corinthians 2:8 2 Corinthians 7:12 2 Corinthians 7:15 2 Corinthians 8:2 2 Corinthians 10:6 Philippians 2:22

Verse 10

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
John Wesley's Bible Commentary
To whom ye forgive - He makes no question of their complying with his direction. Anything - So mildly does he speak even of that heinous sin, after it was repented of. In the person of Christ - By the authority wherewith he has invested me.
John Calvin Bible Commentary
To whom ye forgive. That he might the more readily appease them, he added his vote in support of the pardon extended by them.“Do not hesitate to forgive: I promise that I shall confirm whatever you may have done, and I already subscribe your sentence of forgiveness.”Secondly, he says that he does thisfor their sake;and that too, sincerely and cordially. He had already shown how desirous he was, that the man’s welfare should be consulted: he now declares, that he grants this willingly to the Corinthians.Instead of the expression in the sight of Christ, some preferperson,because Paul in that reconciliation was in the room of Christ,and did in a manner represent his person.I am, however, more inclined to understand him as declaring, that he forgives sincerely and without any pretence. For he is accustomed to employ this phrase to express pure and undisguised rectitude. If, however, any one prefers the former interpretation, it is to be observed that theperson of Christis interposed, because there is nothing that ought to incline us more to the exercise of mercy.
McArther Bible Commentary
in the presence of Christ. Paul was aware that his entire life was lived in the sight of God, who knew everything he thought, did, and said (cf. 2Co 2:17; 2Co 4:2; 2Ti 4:1).
Bible Cross References
1 Corinthians 5:4 2 Corinthians 4:6 2 Corinthians 6:6 Ephesians 4:32

Verse 11

Matthew Henry's Concise Bible Commentary
Directions about restoring the repentant offender.
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.
EGW SDA Bible Commentary
(Ephesians 6:12; see EGW on 2 Corinthians 4:3-6; 13:5). Give Satan No Advantage
—In the conflict with satanic agencies there are decisive moments that determine the victory either on the side of God or on the side of the prince of this world. If those engaged in the warfare are not wide awake, earnest, vigilant, praying for wisdom, watching unto prayer, ... Satan comes off victor, when he might have been vanquished by the armies of the Lord.... God's faithful sentinels are to give the evil powers no advantage....We have unseen foes to meet, evil men are agents for the powers of darkness to work through, and without spiritual discernment the soul will be ignorant of Satan's devices, and be ensnared and stumble and fall. He who would overcome must hold fast to Christ. He must not look back, but keep the eye ever upward. Mount up by the Mediator, keeping hold of the Mediator, reaching upward to one line of work after another, making no provision for the flesh, to fulfill the lusts thereof.There is no such thing as our entering the heavenly portals through indulgence and folly, amusement, selfishness, but only by constant watchfulness and unceasing prayer. Spiritual vigilance on our part individually is the price of safety. Swerve not to Satan's side a single inch, lest he gain advantage over you (Letter 47, 1893).
John Wesley's Bible Commentary
Lest Satan - To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also. Get an advantage over us - For the loss of one soul is a common loss.
John Calvin Bible Commentary
That we may not be taken advantage of by Satan.This may be viewed as referring to what he had said previously respecting excessive sorrow. For it is a most wickedfraud of Satan, when depriving us of all consolation, he swallows us up, as it were, in a gulf of despair; and such is the explanation that is given of it by Chrysostom. I prefer, however, to view it as referring to Paul and the Corinthians. For there was a twofold danger, that beset them from the stratagems of Satan — in the event of their being excessively harsh and rigorous, or, on the other hand, in case of dissension arising among them. For it very frequently happens, that, under colour of zeal for discipline, a Pharisaical rigour creeps in, which hurries on the miserable offender to ruin, instead of curing him. It is rather, however, in my opinion, of thesecond danger that he speaks; for if Paul had not to some extent favored the wishes of the Corinthians, Satan would have prevailed by kindling strife among them.For we are not ignorant of his devicesThat is, “We know, from being warned of it by the Lord, that one stratagem to which he carefully has recourse is, that when he cannot ruin us by open means, he surprises us when off our guard by making a secret attack.As, then, we are aware that he makes an attack upon us by indirect artifices, and that he assails us by secret machinations, we must look well before us, and carefully take heed that he may not, from some quarter, do us injury. He employs the worddevices in the sense in which the Hebrews make use of the termזמה(zimmah,) but in a bad sense,as meaning artful schemes and machinations, which ought not to be unknown to believers, and will not be so, provided they give themselves up to the guidance of God’s Spirit. In short, as God warns us, that Satan employs every means to impose upon us, and, in addition to this, shows us by what methods he may practice imposture upon us, it is our part to be on the alert, that he may have not a single chink to creep through.
McArther Bible Commentary
devices. The devil wants to produce sin and animosity that will destroy church unity. He uses every possible approach to accomplish this-from legalism to libertinism, intolerance to excessive tolerance (cf. 2Co 11:13-14; Eph 4:14; Eph 6:11-12; 1Pe 5:8). Paul used a different word (but with similar meaning) for "devices" (wiles) in Eph 6:11. It, along with the words for "take advantage" and "ignorant," strongly implies that Satan targets the believer's mind, but God has provided protection by unmasking Satan's schemes in Scripture, along with providing the counteracting truth.
Bible Cross References
Matthew 4:10 Luke 22:31 2 Corinthians 4:4 1 Peter 5:8

Verse 12

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
John Wesley's Bible Commentary
Now when I came to Troas - It seems, in that passage from Asia to Macedonia, of which a short account is given, (Acts 20:1-2) . Even though a door was opened to me - That is, there was free liberty to speak, and many were willing to hear: yet,
John Calvin Bible Commentary
When I had come to TroasBy now mentioning what he had been doing in the mean time, in what places he had been, and what route he had pursued in his journeyings, he more and more confirms what he had said previously as to his coming to the Corinthians. He says that he had come to Troas from Ephesus for the sake of the gospel, for he would not have proceeded in that direction, when going into Achaia, had he not been desirous to pass through Macedonia. As, however, he did not find Titus there, whom he had sent to Corinth, and by whom he ought to have been informed respecting the state of that Church, though he might have done much good there, and though he had an opportunity presented to him, yet, he says, setting everything aside, he came to Macedonia, desirous to see Titus. Here is an evidence of a singular degree of attachment to the Corinthians, that he was so anxious respecting them, that hehad no restanywhere, even when a large prospect of usefulness presented itself, until he had learned the state of their affairs. Hence it appears why it was that he delayed his coming. He did not wish to come to them until he had learned the state of their affairs. Hence it appears, why it was that he delayed his coming. He did not wish to come to them, until he had first had a conversation with Titus. He afterwards learned from the report brought him by Titus, that matters were at that time not yet ripe for his coming to them. Hence it is evident, that Paul loved the Corinthians so much, that he accommodated all his journeyings and long circuits to their welfare, and that he had accordingly come to them later than he had promised — not from having, in forgetfulness of his promise, rashly changed his plan, or from having been carried away by some degree offickleness, (2 Corinthians 1:17,) but because delay was more profitable for them.A door also having been opened to me.We have spoken of this metaphor when commenting on the last chapter of the First Epistle. (1 Corinthians 16:9.) Its meaning is, that an opportunity of promoting the gospel had presented itself.For as an opportunity of entering is furnished when thedoor is opened, so the servants of the Lord make advances when an opportunity is presented. Thedoor is shut, when no prospect of usefulness is held out. Now as, on the door being shut, it becomes us to enter upon a new course, rather than by farther efforts to weary ourselves to no purpose by useless labor, so where an opportunity presents itself of edifying, let us consider that by the hand of God a door is opened to us for introducing Christ there, and let us not withhold compliance with so kind an indication from God.It may seem, however, as if Paul had erred in this — that disregarding, or at least leaving unimproved, an opportunity that was placed within his reach, he betook himself to Macedonia. “Ought he not rather to have applied himself to the work that he had in hand, than, after making little more than a commencement, break away all on a sudden in another direction?” We have also observed already, that the opening of a door is an evidence of a divine call, and this is undoubtedly true. I answer, that, as Paul was not by any means restricted to one Church, but was bound to many at the same time, it was not his duty, in consequence of the present aspect of one of them, to leave off concern as to the others. Farther, the more connection he had with the Corinthian Church, it was his duty to be so much the more inclined to aid it; for we must consider it to be reasonable, that a Church, which he had founded by his ministry, should be regarded by him with a singular affection— just as at this day it is our duty, indeed, to promote the welfare of the whole Church, and to be concerned for the entire body of it; and yet, every one has, nevertheless, a closer and holier connection with his own Church, to whose interests he is more particularly devoted. Matters were in an unhappy state at Corinth, so that Paul was in no ordinary degree anxious as to the issue. It is not, therefore, to be wondered, if, under the influence of this motive, he left unimproved an opportunity that in other circumstances was not to be neglected; as it was not in his power to occupy every post of duty at one and the same time. It is not, however, at all likely that he left Troas, till he had first introduced some one in his place to improve the opening that had occurred.
McArther Bible Commentary
when I came to Troas. Troas was a seaport city north of Ephesus in the western Asia Minor province of Mysia (cf. Act 16:7). The riots in Ephesus probably caused Paul to leave for Troas, but his main reason for going was to meet Titus, returning from Corinth after delivering "the severe letter" (2Co 2:4), and to hear how the Corinthians had responded to that letter (see Introduction: Background and Setting). a door was opened to me. God sovereignly provided a great evangelistic opportunity for Paul, which may have led to the planting of the church in Troas (cf. Act 20:5-12). Because of the success of his preaching, Paul was assured that this opportunity was from God (cf. 1Co 16:8-9).
Bible Cross References
Acts 14:27 Acts 16:8 Acts 16:11 Romans 1:1 1 Corinthians 9:12 1 Corinthians 9:14 1 Corinthians 9:16 2 Corinthians 4:3 2 Corinthians 4:4 2 Corinthians 8:18 2 Corinthians 9:13 2 Corinthians 10:14 2 Corinthians 11:4 2 Corinthians 11:7 1 Thessalonians 3:2

Verse 13

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
John Wesley's Bible Commentary
I had no rest in my spirit - From an earnest desire to know how my letter had been received. Because I did not find Titus - In his return from you. So I went forth into Macedonia - Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, (2 Corinthians 7:2) , interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he by this means derives to the Corinthians also; and as a prelude to his apology against the false apostles.
McArther Bible Commentary
I had no rest in my spirit. Paul's concern for the problems in the Corinthian church and how its members were responding to both those problems and his instructions caused him debilitating restlessness and anxiety (cf. 2Co 7:5-6). These concerns became so heavy and distracting that he was unable to give full attention to his ministry. Titus. One of Paul's most important Gentile converts and closest associates in ministry (see notes on 2Co 2:12; Gal 2:1; see Introduction to Titus: Background and Setting). taking my leave of them. Because of his troubled heart and mind and his anxiety to see Titus, Paul turned his back on the open door in Troas. Macedonia. A province that bordered the northwest shore of the Aegean Sea, north of Achaia (see Introduction to 1 Thessalonians: Background and Setting; see note on Act 16:9). Paul headed there in hopes of intersecting with Titus, whom he knew would have to pass through there on his journey back from Corinth.
Bible Cross References
Mark 6:46 Romans 15:26 2 Corinthians 7:5 2 Corinthians 7:6 2 Corinthians 7:13 2 Corinthians 7:14 2 Corinthians 8:6 2 Corinthians 8:16 2 Corinthians 12:18 Galatians 2:1 Galatians 2:3 2 Timothy 4:10 Titus 1:4

Verse 14

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
EGW SDA Bible Commentary
The Boldness of a Sanctified Conscience
—[2 Corinthians 2:14-17 quoted.] These words of Paul do not denote a spiritual pride, but a deep knowledge of Christ. As one of God's messengers sent to confirm the truth of the Word, he knew what was truth; and with the boldness of a sanctified conscience he gloried in that knowledge. He knew that he was called of God to preach the gospel with all the assurance which his confidence in the message gave him. He was called to be God's ambassador to the people, and he preached the gospel as one who was called (Manuscript 43, 1907).
John Wesley's Bible Commentary
To triumph, implies not only victory, but an open manifestation of it. And as in triumphal processions, especially in the east, incense and perfumes were burned near the conqueror, the apostle beautifully alludes to this circumstance in the following verse: as likewise to the different effects which strong perfumes have upon different persons; some of whom they revive, while they throw others into the most violent disorders.
John Calvin Bible Commentary
But thanks be to GodHere he again glories in the success of his ministry, and shows that he had been far from idle in the various places he had visited; but that he may do this in no invidious way, he sets out with a thanksgiving, which we shall find him afterwards repeating. Now he does not, in a spirit of ambition, extol his own actions, that his name may be held in renown, nor does he, in mere pretense, give thanks to God in the manner of the Pharisee, while lifted up, in the mean time, with pride and arrogance. (Luke 18:11.) Instead of this, he desires from his heart, that whatever is worthy of praise, be recognised as the work of God alone, that his power alone may be extolled. Farther, he recounts his own praises with a view to the advantage of the Corinthians, that, on hearing that he had served the Lord with so much fruit in other places, they may not allow his labor to be unproductive among themselves, and may learn to respect his ministry, which God everywhere rendered so glorious and fruitful. For what God so illustriously honors, it is criminal to despise, or lightly esteem. Nothing was more injurious to the Corinthians, than to have an unfavorable view of Paul’s Apostleship and doctrine: nothing, on the other hand, was more advantageous, than to hold both in esteem. Now he had begun to be held in contempt by many, and hence, it was not his duty to be silent. In addition to this, he sets this holy boasting in opposition to the revilings of the wicked.Who causeth us to triumphIf you render the word literally, it will be,Qui nos triumphat—Who triumpheth over us.Paul, however, means something different from what this form of expression denotes among the Latins.For captives are said to betriumphed over, when, by way of disgrace, they are bound with chains and dragged before the chariot of the conqueror. Paul’s meaning, on the other hand, is, that he was also a sharer in the triumph enjoyed by God, because it had been gained by his instrumentality, just as the lieutenants accompanied on horseback the chariot of the chief general, as sharers in the honor.As, accordingly, all the ministers of the gospel fight under God’s auspices, so they also procure for him the victory and the honor of thetriumph;but, at the same time, he honors each of them with a share of thetriumph, according to the station assigned him in the army, and proportioned to the exertions made by him. Thus they enjoy, as it were, atriumph, but it is God’s rather than theirs.He adds, in Christ, in whose person God himselftriumphs, inasmuch as he has conferred upon him all the glory of empire. Should any one prefer to render it thus: “Who triumphs by means of us,” even in that way a sufficiently consistent meaning will be made out.The odor of his knowledge.Thetriumph consisted in this, that God, through his instrumentality, wrought powerfully and gloriously, perfuming the world with the health-givingodor of his grace, while, by means of his doctrine, he brought some to the knowledge of Christ. He carries out, however, the metaphor ofodor, by which he expresses both the delectable sweetness of the gospel, and its power and efficacy for inspiring life. In the mean time, Paul instructs them, that his preaching is so far from being savourless, that it quickens souls by its veryodor. Let us, however, learn from this, that those alone make right proficiency in the gospel, who, by the sweet fragrance of Christ, are stirred up to desire him, so as to bid farewell to the allurements of the world.He says in every place, intimating by these words, that he went to no place in which he did not gain some fruit, and that, wherever he went, there was to be seen some reward of his labor. The Corinthians were aware, in how many places he had previously sowed the seed of Christ’s gospel. He now says, that the last corresponded with the first.
McArther Bible Commentary
Now thanks be to God. Paul made an abrupt transition from his narrative and looked above and beyond his troubles to praise and thank God. By turning from the difficulties of ministry and focusing on the privileges of his position in Christ, Paul regained his joyful perspective. He picked the narrative back up in 2Co 7:5. leads us in triumph in Christ. Paul drew from the imagery of the official and exalted Roman ceremony called the triumph, in which a victorious general was honored with a festive, ceremonial parade through the streets of Rome. First, Paul gave thanks for being led by a sovereign God at all times (cf. 1Ti 1:17); and second, for the promised victory in Jesus Christ (cf. Mat 16:18; Rom 8:37; Rev 6:2). diffuses the fragrance of His knowledge. Paul was also grateful for the privilege of being used as an influence for Christ (cf. Rom 10:14-15) wherever he went. The imagery comes from the strong, sweet smell of incense from censers in the triumph parade, which, along with the fragrance of crushed flowers strewn under horses' hooves, produced a powerful aroma that filled the city. By analogy, every believer is transformed and called by the Lord to be an influence for His gospel throughout the world.
Bible Cross References
Song of Solomon 1:3 Ezekiel 20:41 John 16:33 Romans 1:8 Romans 6:17 1 Corinthians 12:8 1 Corinthians 15:57 2 Corinthians 8:16 2 Corinthians 9:15 Ephesians 5:2 Philippians 4:18 Colossians 2:15 1 Thessalonians 1:8 1 Timothy 2:8 2 Timothy 2:2

Verse 15

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
EGW SDA Bible Commentary
The Boldness of a Sanctified Conscience
—[2 Corinthians 2:14-17 quoted.] These words of Paul do not denote a spiritual pride, but a deep knowledge of Christ. As one of God's messengers sent to confirm the truth of the Word, he knew what was truth; and with the boldness of a sanctified conscience he gloried in that knowledge. He knew that he was called of God to preach the gospel with all the assurance which his confidence in the message gave him. He was called to be God's ambassador to the people, and he preached the gospel as one who was called (Manuscript 43, 1907).
John Wesley's Bible Commentary
For we - The preachers of the gospel. Are to God a sweet odour of Christ - God is well - pleased with this perfume diffused by us, both in them that believe and are saved, treated of, (2 Corinthians 3:1) ; (2 Corinthians 4:2) ; and in them that obstinately disbelieve and, consequently, perish, treated of, (2 Corinthians 4:3-6) .
John Calvin Bible Commentary
A sweet odor of ChristThe metaphor which he had applied to the knowledge of Christ, he now transfers to the persons of the Apostles, but it is for the same reason. For as they are called thelight of the world, (Matthew 5:14,) because they enlighten men by holding forth the torch of the gospel, and not as if they shone forth upon them with their own lustre; so they have the name ofodor, not as if they emitted any fragrance of themselves, but because the doctrine which they bring is odoriferous, so that it can imbue the whole world with its delectable fragrance.It is certain, however, that this commendation is applicable to all the ministers of the gospel, because wherever there is a pure and unvarnished proclamation of the gospel, there will be foundthere the influence of thatodor, of which Paul here speaks. At the same time, there is no doubt, that he speaks particularly of himself, and those that were like him, turning to his own commendation what slanderers imputed to him as a fault. For his being opposed by many, and exposed to the hatred of many, was the reason why they despised him. He, accordingly, replies, that faithful and upright ministers of the gospel have a sweet odor before God, not merely when they quicken souls by a wholesome savour, but also, when they bring destruction to unbelievers. Hence the gospel ought not to be less esteemed on that account. “Both odors,” says he, “are grateful to God — that by which the elect are refreshed unto salvation, and that from which the wicked receive a deadly shock.”Here we have a remarkable passage, by which we are taught, that, whatever may be the issue of our preaching, it is, notwithstanding, well-pleasing to God, if the Gospel is preached, and our service will be acceptable to him; and also, that it does not detract in any degree from the dignity of the Gospel, that it does not do good to all; for God is glorified even in this, that the Gospel becomes an occasion of ruin to the wicked, nay, it must turn out so. If, however, this is a sweet odor to God, it ought to be so to us also, or in other words, it does not become us to be offended, if the preaching of the Gospel is not salutary to all; but on the contrary, let us reckon, that it is quite enough, if it advance the glory of God by bringing just condemnation upon the wicked. If, however, the heralds of the Gospel are in bad odor in the world, because their success does not in all respects come up to their desires, they have this choice consolation, that they waft to God the perfume of a sweet fragrance, and what is to the world an offensive smell, is asweet odor to God and angels.The term odor is very emphatic. “Such is the influence of the Gospel in both respects, that it either quickens or kills, not merely by its taste, but by its very smell. Whatever it may be, it is never preached in vain, but has invariably an effect, either for life, or for death.”But it is asked, how this accords with the nature of the Gospel, which we shall find him, a little afterwards, calling theministry of life? (2 Corinthians 3:6.) The answer is easy: The Gospel is preached for salvation: this is what properly belongs to it; but believers alone are partakers of that salvation. In the mean time, its being an occasion of condemnation to unbelievers — that arises from their own fault. ThusChrist came not into the world to condemn the world, (John 3:17,)for what need was there of this, inasmuch as without him we are all condemned? Yet he sends his apostles to bind, as well as toloose, and toretain sins, as well asremit them. (Matthew 18:18;John 20:23.) He is thelight of the world, (John 8:12,) but he blinds unbelievers. (John 9:39.) He is a Rock, for a foundation, but he is also to many a stone of stumbling.(Isaiah 8:14.) We must always, therefore, distinguish between the proper office of the Gospel,and the accidental one (so to speak) which must be imputed to the depravity of mankind, to which it is owing, that life to them is turned into death.
McArther Bible Commentary
to God the fragrance of Christ. Paul was further thankful for the privilege of pleasing God. Continuing his analogy, Paul pictured God as the emperor at the end of the triumph who also smells the pervasive fragrance and is pleased with the victorious efforts it represents. Wherever God's servant is faithful and is an influence for the gospel, God is pleased (cf. 2Co 5:9; Mat 25:21).
Bible Cross References
Numbers 15:3 Song of Solomon 1:3 Ezekiel 20:41 1 Corinthians 1:18 2 Corinthians 4:3 Ephesians 5:2 Philippians 4:18

Verse 16

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
EGW SDA Bible Commentary
The Boldness of a Sanctified Conscience
—[2 Corinthians 2:14-17 quoted.] These words of Paul do not denote a spiritual pride, but a deep knowledge of Christ. As one of God's messengers sent to confirm the truth of the Word, he knew what was truth; and with the boldness of a sanctified conscience he gloried in that knowledge. He knew that he was called of God to preach the gospel with all the assurance which his confidence in the message gave him. He was called to be God's ambassador to the people, and he preached the gospel as one who was called (Manuscript 43, 1907).
John Wesley's Bible Commentary
And who is sufficient for these things - No man living, but by the power of God's Spirit.
John Calvin Bible Commentary
And who is sufficient for these things?This exclamation is thought by someto be introduced by way of guarding against arrogance, for he confesses, that to discharge the office of a good Apostleto Christ is a thing that exceeds all human power, and thus he ascribes the praise to God. Others think, that he takes notice of the small number of good ministers. I am of opinion, that there is an implied contrast that is shortly afterwards expressed. “Profession, it is true, is common, and many confidently boast; but to have the reality, is indicative of a rare and distinguished excellence.I claim nothing for myself, but what will be discovered to be in me, if trial is made.” Accordingly, as those, who hold in common the office of instructor, claim to themselves indiscriminately the title, Paul, by claiming to himself a peculiar excellence, separates himself from the herd of those, who had little or no experience of the influence of the Spirit.
McArther Bible Commentary
the aroma of death … life. Paul used the style of Hebrew superlatives to emphasize the twofold effect of gospel preaching. To some, the message brings eternal life and ultimate glorification. To others, it is a stumbling stone of offense that brings eternal death (cf. 1Pe 2:6-8). sufficient for these things. No one in his own strength is adequate or competent to serve God in the ways and with the power that Paul has been describing (cf. 2Co 3:5; 1Co 15:10; Gal 2:20; Eph 1:19; Eph 3:20; Php 2:13; Col 1:29).
Bible Cross References
Numbers 15:3 Luke 2:34 John 9:39 2 Corinthians 3:5 1 Peter 2:7

Verse 17

Matthew Henry's Concise Bible Commentary
An account of his labours and success in spreading the gospel of Christ.
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.
EGW SDA Bible Commentary
The Boldness of a Sanctified Conscience
—[2 Corinthians 2:14-17 quoted.] These words of Paul do not denote a spiritual pride, but a deep knowledge of Christ. As one of God's messengers sent to confirm the truth of the Word, he knew what was truth; and with the boldness of a sanctified conscience he gloried in that knowledge. He knew that he was called of God to preach the gospel with all the assurance which his confidence in the message gave him. He was called to be God's ambassador to the people, and he preached the gospel as one who was called (Manuscript 43, 1907).
John Wesley's Bible Commentary
For we are not as many, who adulterate the word of God - Like those vintners (so the Greek word implies) who mix their wines with baser liquors. But as of sincerity - Without any mixture. But as from God - This rises higher still; transmitting his pure word, not our own. In the sight of God - Whom we regard as always present, and noting every word of our tongue. Speak we - The tongue is ours, but the power is God's. In Christ - Words which he gives, approves, and blesses.
John Calvin Bible Commentary
For we are not.He now contrasts himself more openly with the false apostles, and that by way of amplifying, and at the same time, with the view of excluding them from the praise that he had claimed to himself. “It is on good grounds,” says he, “that I speak in honorable terms of my apostleship, for I am not afraid of being convicted of vanity, if proof is demanded. But many on false grounds arrogate the same thing to themselves, who will be found to have nothing in common with me. For theyadulterate the word of the Lord, which I dispense with the greatest faithfulness and sincerity for the edification of the Church.” I do not think it likely, however, that those, who are here reproved, preached openly wicked or false doctrines; but am rather of opinion, that they corrupted the right use of doctrine, for the sake either of gain or of ambition, so as utterly to deprive it of energy. This he termsadulterating. Erasmus prefers to renderit—cauponari—hucksteringThe Greek wordκαπηλεύειν, is taken from retailers, or tavern-keepers, who are accustomed to adulterate their commodities, that they may fetch a higher price. I do not know whether the wordcauponariis used in that sense among the Latins.It is, indeed, certain from the corresponding clause, that Paul intended to express here — corruption of doctrine — not as though they had revolted from the truth, but because they presented it under disguise, and not in its genuine purity. For the doctrine of God is corrupted in two ways. It is corrupted in a directway, when it is mixed up with falsehood and lies, so as to be no longer the pure and genuine doctrine of God, but is falsely commended under that title. It is corruptedindirectly, when, although retaining its purity, it is turned hither and thither to please men, and is disfigured by unseemly disguises, by way of hunting after favor. Thus there will be found some, in whose doctrine there will be no impiety detected, but as they hunt after the applauses of the world by making a display of their acuteness and eloquence, or are ambitious of some place, or gape forfilthy lucre, (1 Timothy 3:8,) or are desirous by some means or other to rise, they, nevertheless, corrupt the doctrine itself by wrongfully abusing it, or making it subservient to their depraved inclinations. I am, therefore, inclined to retain the wordadulterate, as it expresses better what ordinarily happens in the case of all that play with the sacred word of God, as with a ball, and transform it according to their own convenience.For it must necessarily be, that they degenerate from the truth, and preach a sort of artificial and spurious Gospel.But as of sincerity.The wordas here is superfluous, as in many other places.In contrast with the corruption that he had made mention of, he makes use,first of all, of the termsincerity, which may be taken as referring to the manner of preaching, as well as to the disposition of the mind. I approve rather of the latter.Secondly, he places in contrast with it a faithful and conscientious dispensation of it, inasmuch as he faithfully delivers to the Church from hand to hand,as they say, the Gospel which God had committed to him, and had given him in charge.Thirdly, he subjoins to this a regard to the Divine presence. For whoever has the three following things, is in no danger of forming the purpose of corrupting the word of God. Thefirstis — that we be actuated by a true zeal for God. Thesecond is — that we bear in mind that it is his business that we are transacting, and bring forward nothing but what has come from him. Thethird is — that we consider, that we do nothing of which he is not the witness and spectator, and thus learn to refer every thing to his judgment.In Christmeansaccording to Christ. For the rendering of Erasmus,By Christ, is foreign to Paul’s intention.
McArther Bible Commentary
not, as so many. Or, "not as the majority." This specifically refers to the false teachers in Corinth and to the many other teachers and philosophers of that day who operated by human wisdom (cf. 1Co 1:19-20). peddling. From a Greek verb that means "to corrupt," this word came to refer to corrupt hucksters, or con men who by their cleverness and deception were able to sell as genuine an inferior product that was only a cheap imitation. The false teachers in the church were coming with clever, deceptive rhetoric to offer a degraded, adulterated message that mixed paganism and Jewish tradition. They were dishonest men seeking personal profit and prestige at the expense of gospel truth and people's souls. in the sight of God. See note on verse 2Co 2:10.
Bible Cross References
1 Corinthians 5:8 2 Corinthians 1:12 2 Corinthians 1:18 2 Corinthians 4:2 2 Corinthians 6:7 2 Corinthians 11:11 2 Corinthians 12:19 Galatians 1:6 1 Thessalonians 2:4 1 Peter 4:11 2 Peter 2:3