2 Corinthians 2:12-17

¹² Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, ¹³ I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia. ¹⁴ Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. ¹⁵ For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. ¹⁶ To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? ¹⁷ For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.

Commentary

Vs. 12-13 ¹² Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened to me by the Lord, ¹³ I had no rest in my spirit, because I did not find Titus my brother; but taking my leave of them, I departed for Macedonia. 

The Apostle Paul now returns to further explain why he did not visit the Corinthians as he had initially planned. Earlier Paul stated it was his not wanting to see them again while they were still working out the various issues of which he wrote them, so that when he came to them again it would not be a time of sadness him (through his having to see and rebuke their waywardness again) but rather a time of joy filled fellowship after they had done the will of God (2:1-4). And so in that vain of no longer wanting to see the Corinthians disobedient, divisive, or disgruntled, but rather well established in the Gospel of God, the Apostle had urged the Corinthians to forgive and restore the repentant offender (2:5-11), something which could also be a catalyst for their own sense of having received it, and or need of the same grace and love of God. For in giving grace to another, one always heightens ones own sense of having received it, or need of it, and thus thanksgiving too God for it. 

And so returning to the context, the Apostle Paul now explains that when he came to Troas, he also had his own internal conflicts. On the one hand a door was opened to him by the Lord to preach the Gospel there, while on the other Paul had no rest (gr. ánesis) in his spirit, because he did not find Titus as they planned to meet up there. And so the Apostle Paul had both the internal issues of the Corinthians weighing heavy on his shoulders, as well as his immediate concern for Titus' well being. And so though wanting to preach the Gospel in Troas, Paul made a decision to seek Titus' first, seeing Titus' welfare as the most pressing and urgent need at that moment. And with that the Apostle took his leave of the brethren there, and headed into Macedonia, so as to find Titus. Now instead of this being an end to the Apostle Paul's Gospel ministry in that region. God took these troubling times and circumstances in the Apostle's ministry and life and continued to pour out His fragrance through the Apostle Paul, wherever the Apostle went (vs. 14). Something which the Apostle Paul became increasingly aware of over time, which leads us to verse fourteen. 

Vs. 14 "Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place."

And so the Apostle Paul now exults in the Lord. For as he discovered, it is "God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place." And so though believers maybe moved or shaken by circumstances beyond our control, God's designs and plans to reveal His Son in us, and through us, to bring the Gospel to light to one and to all, is never altered by these. For we who believe are always being led by God in the triumph of Christ wherever we are, and wherever we go. Therefore through us God always diffuses a fragrance of His knowledge in every place. And so whether by Word, or by deed, or simply by Christ's Spirit fragrance emanating through us all who believe, we are the fragrance of Christ and His victory to one and to all. 

Vs. 15-16 ¹⁵ For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. ¹⁶ To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? 

Every believer is a chosen vessel of God through whom God brings forth the fragrance of Christ to others. The reality then of Jesus' Christ's Person is undeniable as we are His vessels through whom He pours out His fragrance of His Person to one and to all. And so it is to the one we are the aroma of death, leading to death, that is Christ's Presence within us signifies to them the reality of God's wrath and judgment that is coming on this unbelieving and unrepentant world. While to the other we are the fragrance of life leading to life, that is Christ's life within us signifies to all those longing souls God's salvation In Christ that is freely available to all. Now the Apostle's historical analogy here is likely lost on us unless we have access to a well versed Bible Commentary, such as the Believer’s Bible Commentary which states in 2:15: "In the triumphal processions to which Paul refers, the fragrance of the incense meant glorious victory to the conquerors, but it spoke of doom for the captives. Thus the apostle notes that the preaching of the gospel has a twofold effect. It signifies one thing among those who are being saved, and something altogether different among those who are perishing. To those who accept it, it is a pledge of a glorious future; to others it is an omen of doom. But God is glorified in either case, for to Him it is the fragrance of grace in the one case and of justice in the other."  

Therefore we will be welcomed and loved by the one, and hated and reject by the other. Now for those who receive the Lord Jesus Christ through us it will be to their eternal salvation (John 1:12), and thus their victory over sin, Satan and death. But for those who reject Christ, it will be to their own eternal condemnation (Matt. 10:14-15; 11:40-42; Luke 10:16; Rev 21:8). 

Vs. 17 "For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ."  

The Apostle Paul now makes it clear that he and those who with him were qualified to be Christ's fragrance everywhere and in everyplace because they were not peddling the Word of God; that is using it to make profit for themselves; instead their preaching of the Gospel, or teaching of the Word of God was to make disciples for Christ, and or build up the church. And so the Apostle Paul here wants the Corinthians to know that what he did, and what he wrote to them, was from pure motives. Thus neither Paul's person, nor his Gospel was adulterated by either a desire for financial gain, or by wanting to sow into the Gospel of God his own ideas or preferences. For the Apostle Paul's Gospel was from God, and thus it, like his own person was transparent, easily read by one and by all. Now Paul also says "we speak in the sight of God in Christ." Meaning when Paul preached and taught he did so in God's authority, and in the knowledge that He was speaking in the sight of God and Christ, to whom he, and we all must give an account, and thus he took his responsibility very seriously. Something which everyone who Names Christ as Lord should do when they are given opportunity to do so, whether this is the public reading of the Scriptures, or teaching a Sunday school class, or leading a small group, in the home or church, everyone who Names Christ as Lord should take their God given opportunities to serve Him, and or share the Word of God seriously and reverently (Heb 12:28-29). 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 

MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1826). Nashville: Thomas Nelson.

2 Corinthians 2:3-11

³ And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, 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 to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you. ⁵ But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe. ⁶ This punishment which was inflicted by the majority is sufficient for such a man, ⁷ so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. ⁸ Therefore I urge you to reaffirm your love to him. ⁹ For to this end I also wrote, that I might put you to the test, whether you are obedient in all things. ¹⁰ Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, ¹¹ lest Satan should take advantage of us; for we are not ignorant of his devices.

Commentary

Vs. 3 "And I wrote this very thing to you, lest, when I came, I should have sorrow over those from whom I ought to have joy, having confidence in you all that my joy is the joy of you all."

The Apostle Paul is essentially saying is that in his previous epistle (1 Corinthians) Paul wrote with the intention of moving the Corinthians to take the necessary steps to deal with the sin (see 1 Cor 5), and the other pressing issues that needed to be addressed amongst them, so that when he visited them again it would not be for their rebuke and correction (something which really affected him and them during his last visit). Rather Paul would visit them for their mutual fellowship, joy, and edification. For as Paul states here he did not want to have sorrow over those whom he ought to have joy. Rather his confidence (in their doing what was right) and his joy in the Lord was also the joy of them all. Thus the Apostle Paul believed that the Corinthians were also wanting to do what was right, yet as we will see in their seeking to do what was right they had overstepped in their correction of the offender, and had potentially opened themselves up to attack from Satan on another front (vs. 11). 

Vs. 4 "For out of much affliction and anguish of heart I wrote to you, with many tears, not that you should be grieved, but that you might know the love which I have so abundantly for you."

Here we see just how deeply the Apostle Paul was grieved by the Corinthians tolerating the sin amongst them, having to write to them in many tears. Now the Apostle revealing as much to them was not to grieve them, rather to reveal his abundant love and deep concern for them all.

Vs. 5 "But if anyone has caused grief, he has not grieved me, but all of you to some extent—not to be too severe." 

The Apostle Paul in not wanting to discourage the Corinthians from doing what is right now says in regards to their having put the offender out, though this may have grived some amongst them it did not grieve him. For as the Apostle Paul teaches us later, "Godly sorrow leads to repentance, not to be regretted, but the sorrow of the world produces death." 2 Cor 7:10 And so it is that the mans repentance had been accomplished after he had been put out of the assembly, as the Apostle Paul had initially commanded them to do (see 1 Cor. 5:12-13). And so what grieved the Apostle Paul now was their not being willing to restore him after he had repented. For that was not being Godly, it was only being too severe. Therefore the Apostle Paul now urges the Corinthians not to be to severe in exercising church discipline, for though he initially spoke to them to put the offender away, the offender having now repented there needs to be restoration so that Godly justice maybe established amongst them. 

Word Studies: The word translated as grief and grieved in verse five is the same word used of our not grieving the Holy Spirit (see Eph. 4:30). Now this word is to convey a sense of deep sadness; of being heart broken at lose or potential lose; of seeing or hearing about evil events or occurrences; or seeing unjust or unfair practices; or of being vexed in ones spirit. In Matt. 17:22-23 it is rendered "sorrowful" to describe the disciples response when Jesus' tells them of His upcoming betrayal and Crucifixion at the hand of the religious leaders and authorities. In Matt 18:31 Jesus uses it in His Parable of the Unforgiving Servant to describe the disposition of the servants who seeing and hearing their fellow servant, who having already been fully and freely pardoned of all of his offenses when he asked God for His forgiveness, would not forgive the one who sinned against him, and instead mercilessly demanded full repayment from him, even invoking law and justice to get his vengeance on him. It is used again in the Gospel to describe Jesus' very own disposition in Gethsemane on the night of His Crucifixion when He took Peter and the brothers James and John aside to be with Him (Matt 26:37). It is used twice in John's Gospel; once by Jesus to describe the worlds rejoicing, and the disciples deep sorrow that will be felt over His death (see John 16:20-22). Later it is used to describe Peter's disposition in John 21:17 when Jesus for the third time asks him if he loves Him. The Apostle Paul uses it in Romans 14:15 warning us all not to grieve our brethren by misusing our liberties in the Lord, rather we are to remember the principal of love and act accordingly out of consideration of them in regards to things in which we all have liberty. The Apostle Paul uses it here in 2 Corinthians chapter two in verses 2, 4, 5. Then Paul uses it again in 6:10 to describe himself, who at times has been made sorrowful and yet in his own sorrow makes many joyful, the passage speaks to the endless hope, life and joy that is in us, and can be manifested through us, regardless of our circumstances (see 2 Cor. 6:4-10). The Apostle uses it again in 7:8, 9, 11 to the describe the Godly sorrow that leads to repentance, which is contrasted with the sorrow of the world that only ends in death (see 2 Cor 7:8-12). As already mentioned it used by the Apostle in Eph. 4:30 to warn of our not grieving the Holy Spirit. Paul uses it again in 1 Thess. 4:13 to encourage the brethren not to sorrow as those who have no hope. Finally it's last occurrence in the N.T. is in 1 Peter 1:6 where Peter uses it to describe our being grieved by various trials as a testing of our faith, serving to verify it, as well as refine it. 

Vs. 6-8 ⁶ This punishment which was inflicted by the majority is sufficient for such a man, ⁷ so that, on the contrary, you ought rather to forgive and comfort him, lest perhaps such a one be swallowed up with too much sorrow. ⁸ Therefore I urge you to reaffirm your love to him. 

The Apostle Paul now reaffirms the Corinthians that they did the right thing in exercising church discipline as he commanded them. And so now they must move to the next step and that is reconciliation. For the offender having been punished, and through it come to repentance, there is by necessity the need for reconciliation. For what parent chastens it's child/children and then not forgive and lovingly reaffirm them after they have acknowledged their offense and received their correction? And so it is in the house of faith, God chastens us, but He does not cast us away after He does so (consider Heb 12:3-11). Therefore church discipline must also entail reconciliation to the repentant in order to be just. Otherwise one is just being unforgiving and cruel as the Lord warns us all against in His parable of the unforgiving servant, saying there that such a one is only being wicked, not Godly, if they do not do so (see Matt. 18:15-35). Therefore the Apostle Paul now commands the Corinthians to forgive and comfort the offender, lest such a one be swallowed up with too much sorrow. For church discipline, like all Godly discipline is not vengeful, it does not seek too harm, it only seeks to bring about change, so that restoration can be secured. Therefore the Apostle urges that they all reaffirm their love for him, so that neither he is swallowed up by too much sorrow, and they themselves do not become people of cruelty, rather people through which God's grace and love flows. For as the Apostle James warns: "Judgment is without mercy to the one who has shown no mercy, therefore mercy triumphs over judgment." James 2:13  We too then must show and practice mercy.

Vs. 9 "For to this end I also wrote, that I might put you to the test, whether you are obedient in all things."

And so here the Apostle makes it clear that just as they obeyed in dealing with the offense, and the offender, so now they must obey in comforting and reaffirming their love for him. For obeying the Scriptures when they command our judgment, and yet not obeying them when they command our forgiveness and reconciliation is not what any Christian assembly or individual is to do. Note: judgment here is only in the context of exercising church discipline, it is not following the judgments that God commanded the Israelites to render in their keeping the Law of Moses. 

Vs. 10-11 ¹⁰ Now whom you forgive anything, I also forgive. For if indeed I have forgiven anything, I have forgiven that one for your sakes in the presence of Christ, ¹¹ lest Satan should take advantage of us; for we are not ignorant of his devices. 

If the Corinthians had any worries that the Apostle Paul would not stand with them in their forgiving the offender, the Apostle Paul now lays that to rest in verse ten, essentially saying, whom you forgive I also forgive for your sakes in the presence of Christ. And so here the Apostle is reassuring the Corinthians that forgiving the repentant offender, is without a doubt, the right thing to do. 
For the Apostle Paul new the danger in not forgiving the offender, since Satan is ever ready to sow the seeds of bitterness, dissension, or wrath, wherever and whenever he can. Thus the Apostle Paul did not want this to become a point of contention amongst them all. Rather in keeping the Apostle's Word they all would grow in grace and truth. For as we are warned in 1 John 2:11 harboring wrath leaves us vulnerable to making some very unsound and potentially personally harmful decisions. And so by practicing forgiveness, mercy, grace etc. we can disarm Satan and undermine his desires to do more harm to us, or anyone else through us, after a wrong has already occured.  

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Word Studies
Vs. 5 λυπέω; Str. 3076; GK 3382; TDNT 4:313; TDNTA 540; LN 25.274, 275 also see 25.272, 273

Additional Resources Consulted
Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 317). New York: United Bible Societies.

2 Corinthians 1:15-2:2

¹⁵ And in this confidence I intended to come to you before, that you might have a second benefit—¹⁶ to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. ¹⁷ Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No? ¹⁸ But as God is faithful, our word to you was not Yes and No. ¹⁹ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. ²⁰ For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. ²¹ Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee. ²³ Moreover I call God as witness against my soul, that to spare you I came no more to Corinth. ²⁴ Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand. ¹ But I determined this within myself, that I would not come again to you in sorrow. ² For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

Commentary 

Vs. 15-16 ¹⁵ And in this confidence I intended to come to you before, that you might have a second benefit—¹⁶ to pass by way of you to Macedonia, to come again from Macedonia to you, and be helped by you on my way to Judea. 

Because the Apostle Paul had changed his plans in regards to when he would visit Corinth his detractors seized upon this and accused him of being disingenuous, of not keeping his word. And thus they were not only assailing the Apostle Paul as being untrustworthy, but also God's Word which was spoken through him. And so in response to this the Apostle Paul begins by stating that in this confidence he had intended to come to them, which is referring back to the Apostle Paul's own clear conscience and sincerity in which he had conducted himself towards them all (see 2 Cor 1:12-14). As well as knowing the promises of God to be unalterable the Apostle Paul wanted the Corinthians to see that though his itinerary had to change, God's Word towards them does not (vs. 18-20). And so in that confidence of knowing his own conduct and motives towards the Corinthians, as well as knowing the Corinthians themselves to be true disciples as Christ who believed and received the Word of God from him as such, the Apostle Paul had intended to come to them. But unfortunately Paul's circumstances did not permit him to complete this desired visit as he had initially planned. And so whatever else the Apostle Paul's detractors were now saying about him, in not visiting them as he had initially planned, Paul lays to rest. Now the second benefit which the Apostle mentions here is referring to the visitation itself; the mutual joy and blessing that it would've been to them and to him while he came to them from Ephesus before passing through Macedonia while on route to Judea, and then on his return he would've made a second stop to visit them. And so they themselves would've also been partakers of the Apostle Paul's work in Judea by supporting him while on his way there, then hearing the results of the good work that occurred there when he returned to them from there.

Vs. 17 "Therefore, when I was planning this, did I do it lightly? Or the things I plan, do I plan according to the flesh, that with me there should be Yes, Yes, and No, No?" 

Here the Apostle Paul wants the Corinthians to know that much thought and prayer goes into his decisions regarding his ministry, and that ultimately his itinerary is guided by the will of God through the Spirit of God (consider Acts 16:6-10). Therefore when Paul plans something he does not do it lightly (as his detractors were saying of him), nor does he plan things according to the flesh, that is in consideration of how it may personally benefit or profit him. For the Apostle Paul does not say yes one minute than change to a no the next because some sort of advantage to himself may be had by his doing so. Instead Paul here reaffirms that his plans to visit them were not altered by selfish or misleading motives. "Paul’s original plan never came to pass. He journeyed from Ephesus to Troas, and when he did not find Titus, he went directly to Macedonia, omitting Corinth from his itinerary."BBC

Vs. 18-20 ¹⁸ But as God is faithful, our word to you was not Yes and No. ¹⁹ For the Son of God, Jesus Christ, who was preached among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes. ²⁰ For all the promises of God in Him are Yes, and in Him Amen, to the glory of God through us. 

Therefore the Apostle Paul now reaffirms God's Word's faithfulness, as well as his own (vs. 18). For the Son of God Jesus Christ is not yes and no, but Yes. That is God's Word and salvation which was preached to the Corinthians by Paul, Silvanus, and Timothy is not given one day and then withdrawn the next, it is everlasting to all who repent and believe in Him, and thus receive the Lord Jesus Christ by faith. So then also are the Apostle's Words given him through Christ (vs. 19). Therefore the Apostle Paul stating as much is making sure the Corinthians understand that the Word that was preached to them by himself, Silvanus, and Timothy is absolutely sure and steadfast. For what they preached, they preached by God. That is they preached all the promises of God which finding fulfillment In the Son of God Jesus Christ are Yes (vs. 20), and thus cannot and will not be broken. Therefore those who were using the Apostle Paul having changed his itinerary to now try to undermine the Corinthians faith in Paul's Word, and thus God's salvation to them, were of the lowest nature of men, and there deceitful persons and words should be disregarded as such. For all the Promises of God are In Christ and these were faithfully preached to the Corinthians through Paul, Silvanus, and Timothy to the glory of the Father, who chose them to preach His truth to them as such. Therefore though there are those who will always seek to undermine a believers faith In Christ we must always remember that God's Promises to us all who believe and hope in His Son are not Yes and No, but In Christ they are and will always be Yes, and thus neither they, nor we will be removed from Him (John 10:28-30; Rom 8:28-39; 11:29; Heb 6:17-19).

Vs. 21-22 ²¹ Now He who establishes us with you in Christ and has anointed us is God, ²² who also has sealed us and given us the Spirit in our hearts as a guarantee.

If the Corinthians had any lingering doubts about God's Word spoken to them through the Apostle Paul, Silvanus, or Timothy's and thus their salvation from God; the Apostle Paul now lays it all to rest by stating that it is God who has not only established us with you, that is Paul, Silvanus, and Timothy with the Corinthians In Christ, but it is God who has anointed them as His Apostles, preachers, and ministers, who "has also sealed us and given us the Spirit in our hearts as a guarantee" (vs. 22). Therefore both they and we can be fully assured of our own eternal redemption, because God has sealed us and given us all who believe in Christ the Spirit in our hearts as a guarantee (Also see Eph. 1:13-14; 4:30).

Vs. 23 "Moreover I call God as witness against my soul, that to spare you I came no more to Corinth." 

The Apostle Paul now gives us the reason for why he deferred his visit to the Corinthians. It was so that he might spare them the inevitable sense of sadness and discouragement that would've come over them when the Apostle Paul in person would've had to rebuke the misdeeds amongst them that they themselves had not yet addressed. And so whatever else the Apostle Paul's detractors were saying about Paul's not visiting them at this time, Paul makes it is clear by calling God as a witness against his own soul, his delaying his visit was in consideration of their own joy. Clearly then Paul had a certain level of confidence in the Corinthians maturity to deal with these matters themselves.  

Vs. 24 "Not that we have dominion over your faith, but are fellow workers for your joy; for by faith you stand."

The Apostle Paul's conciliatory tone here is the mark of a true leader. Yes there were issues in Corinth that needed to be addressed, and Paul was doing his utmost to tactfully guide the Corinthians through them by his epistles to them. Yet at no time does the Apostle Paul uses his authority in Christ to run roughshod over the Corinthians feelings or faith. Instead Paul affirms the Corinthians own autonomy, and places himself alongside of them as a fellow worker for their joy, rather than a autocratic ruler over them. And so with the preservation of their faith in mind, Paul now reminds them (and us all) that "by faith you stand". For though we stress good and Godly conduct everywhere, ultimately we do not stand on our own merits, rather Christ's, and our faith in Him, from which all true obedience flourishes and grows. 

Vs. 1-2 ¹ But I determined this within myself, that I would not come again to you in sorrow. ² For if I make you sorrowful, then who is he who makes me glad but the one who is made sorrowful by me?

Thus not wanting to be heavy handed with the Corinthians, the Apostle Paul recalls his previous visit to the Corinthians which had brought much sorrow to his own heart and theirs. And so having already come to them, and given them instructions on how to set in order the things that needed to be set in order, whether now through his epistles, or directly during that visit, the Apostle Paul did not want to return to them until they had set themselves in order, so that this visit could be one of celebratory joy in the faith, of mutual encouragement and blessing to them and to him. And not be one where the Apostle would again have to rebuke and set in order those things which needed to be set in order.


Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
Vs. 15-16 Wiersbe, Warren W. Wiersbe’s Expository Outlines on the New Testament. Wheaton, IL: Victor Books, 1992.

Vs. 17 *MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2339). Nashville: Thomas Nelson.

Note: Draft Version

2 Corinthians 1:12–14

¹² For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you. ¹³ For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end ¹⁴ (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

Commentary

Vs. 12 "For our boasting is this: the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you."

The Apostle Paul boasting here is not some sort of personal boast in himself of what he was, had, or had done, rather Paul's boast (and the brethren who ministered the Gospel with him) was simply, ..."the testimony of our conscience that we conducted ourselves in the world in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God, and more abundantly toward you." vs. 12 
And so though his detractors would often assail his person, motives, or character to the Corinthians, the Apostle Paul's conscience was absolutely clear in regards to all his dealings with them. Now simplicity here means an absolute honesty and transparency in ones dealings, (the NKJ says of the word rendered simplicity here that it is the opposite of duplicity, which means deceitfulness, double dealing). While the NIV through the manuscript tradition it is based on renders this word as integrity, being drawn from a word in the original that stresses holiness. While godly sincerity means that what Paul did he did with unadulterated motives. Thus both Paul's conduct in this world, as well as his dealings with the Corinthians was all done in simplicity. People didn't have to second guess his person or his motives, because Paul wasn't trying to profit, exploit, or mislead anyone through his ministering the Gospel to them (see 2 Cor 2:17). Nor was Paul's preaching the Gospel done with fleshly wisdom (see 1 Cor 2:4), that is with the craft and devices of carnal men who try to appear "spiritually wise". Instead Paul was only concerned with presenting the Gospel with simplicity and in sincerity of heart, so as to open the Kingdom of heaven to everyone who will believe in Christ. And so when Paul ministered the Gospel, it was by and through the grace of God, (and not by the doctrines and commandments of men), which he extended even more abundantly to the Corinthians.  

Vs. 13-14 ¹³ For we are not writing any other things to you than what you read or understand. Now I trust you will understand, even to the end ¹⁴ (as also you have understood us in part), that we are your boast as you also are ours, in the day of the Lord Jesus.

And so just as the Apostle Paul conducted himself in this world with simplicity and Godly sincerity so he wrote his Epistles. There is then nothing held back in them, nor is there anything secret about what is contained within them, they are all transparent and easily understood by all who believe and want to obey the truth. Thus the Apostle Paul has much confidence that the Corinthians will understand what he has written to them, and to us all, even to the end (vs. 13). The notion then that one needs to know Greek, or be much learned in order to understand the Word of God for themselves is a fallacy of unbelieving man, All one needs is the Spirit of God who illuminates and enlarges every believers understanding who seeks the truth through God's Word (1 Cor 2; 1 John 2:27). Now that the Apostle says that he is the Corinthians boast, and that they are his boast in the day of the Lord Jesus is both their vindication; the Corinthians because they received and believed the Word of God preached to them through the Apostle, while the Corinthians are the Apostle's boast because he will confidently present them to the Lord as true disciples in the Day of the Lord Jesus Christ (see 1 Thess. 2:19). Therefore though there will always be those external forces that oppose the unity and peaceable fellowship of brethren everywhere, no one will ever destroy what God has made for Himself, and now joined to Himself through His Son the Lord Jesus Christ in one Body of believers everywhere and for all time, and that is us all who believe in Him through His Son (John 10:28-30).

Scripture Quotation
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted
MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

Word Studies 

Simplicity: Str 572; GK 605; LN 88.44; TDNT 1.386; TDNTA 65 

Sincerity: Str 1505; GK 1636; LN 88:42; TDNT 2.397; TDNTA 206

2 Corinthians 1:8-11

⁸ For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. ⁹ Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, ¹⁰ who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, ¹¹ you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many.

Commentary

Vs. 8-10 Having spoken of the comfort and consolation that we who believe have in Christ. The Apostle Paul now moves into the realm of his own personal troubles to declare how the Lord used them to teach him not to trust in himself, but in the Lord Himself, who delivered him from them all. And so Paul begins by saying that while he was in Asia ( i.e. Asia Minor) some very severe trouble (gr. thlipsis; tribulation, trouble, affliction see John 16:33) came to him. Now this trouble was of such a severe nature that Paul says of it, "...we were burdened beyond measure, above strength, so that we despaired even of life" (Vs. 8). So severe then was Paul's trouble that Paul says it took him beyond all measure of his own strengths and resources to endure it. Indeed Paul says because of it, he even despaired of life itself! An incredible statement given what we know the Apostle Paul willingly went through in His love motivated and joy filled commitment to Christ (see Acts 9:15-16, 20:22-24; 2 Cor 11:22-33). Thus what Paul is writing here is not giving testimony to his own resiliency or abilities to endure or overcome some overwhelming circumstances, troubles, or opposition. Rather as Paul will go on to say in verses nine and ten of all the trouble that came to him in Asia, ⁹ Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, ¹⁰ who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us,  (vs. 9-10). 

Now this sentence of death that the Lord permitted in Paul's life was not meant to bring Paul to the grave, rather through it God would bring Paul to a much closer place of trusting Him than he could have if Paul did not undergo it. And so it was through it Paul would have too completely trust Him to deliver him from it. And thus through it Paul would also be the agent by which we all could see the deliverance that God worked in Paul's life, He can also work in our own lives. Thus the sentence of death was so that Paul (and us all) will not trust in ourselves in our darkest hours, but in God who raises the dead (vs. 9). The picture then of being under the inescapable judgment of death, and yet by God's Sovereign hand being delivered from it, is exactly what Jesus went though when He went to the cross to pay the redemption price set on us all, first suffering Crucifixion death for all our sins and transgressions, before being raised from the dead, by the power of God for the salvation of us all. And that is where the Apostle Paul is drawing his analogy from, relating it to his own deliverance from the sentence of death that was hanging over him. For it's one thing too know that the Lord was delivered from death by power of God, yet it's quite another to personally experience it. To have had the sentence of death in oneself, and yet by the power of God been delivered from it all. Thus this sentence of death instead of defeating Paul's faith, has been the catalyst by which Paul's trust in the Lord has grown and abounds exponentially as he experiences the power of God in ways yet unknown to him. And so now he confidently expounds that God who delivered us from so great a death (past), and does deliver us (present), and in whom we trust will deliver us (future), is the God who is also working out all our salvation in all our lives circumstances. Thus neither Paul's faith, nor his hope, nor his joy, would ever be linked to his circumstances of life, (or his own abilities to overcome them), for whether in life or death, God has, does, and will deliver us all who believe in His Son. 

Vs. 11 "you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many."

The Apostle Paul closes out his thought and thanksgivings by acknowledging the Corinthians and their many prayers on his behalf, for though there were those critical of him, the Apostle Paul never wavered in his commitment too, and love for them all. And so here Paul encourages their prayers for him and for all, because through their prayers the Apostle Paul sees a direct link to his own deliverance. For truly deliverance from death (whether from sin and death, i.e. eternal salvation, or afterwards) is a gift of God; which the Lord graciously granted Paul in delivering him from his sentence of death, so that thanksgiving would abound to Him, by both Paul and them all. 

Scripture Quotations
The New King James Version. Nashville: Thomas Nelson, 1982.

Additional Resources Consulted 
Vs. 9-10 Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2337). Nashville: Thomas Nelson.

Vs. 11 MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1822). Nashville: Thomas Nelson.

Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans, 1985.