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For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 2 Corinthians 2:2 Gladness for sadness J. S. Swan. I. SELF-IMPROVEMENT IS PRECEDED BY DISSATISFACTION WITH SELF. This is true of all self-improvement. We find it so in education. And other things being equal, that child will learn most rapidly who is most sorry when it cannot master its task. The same statement applies to improvement in mechanical skill and in so-called ornate accomplishments. Certainly there is desire to excel, but that implies dissatisfaction with present attainments. The principle is equally applicable in the moral and spiritual sphere. In this sphere there can be no upward progress without repentance. Search for a new master in this realm presupposes dissatisfaction with the old. There is a discontent that is praiseworthy. A passing reference to the other side of the same truth will more clearly show this principle. Arid the other side is — He rarely makes any advancement who is opinionated, self-satisfied. Men have to be roused out of their contentment. II. THE "SORROW" OF THE PUPIL IS THE "GLADNESS" OF THE TEACHER — provided, of course, that the "sorrow" of the scholar be in connection with the teacher's special function. Failure, through waywardness to do right, always brings "sorrow" to the partially educated child. But as often as the child manifests "sorrow" at its failure, just as often is its mother made "glad." And the highest "gladness" which the Christian teacher knows comes not through him who passes an eulogium upon his sermons, but from him whom the sermons have made "sorry" on account of sin. ( J. S. Swan. )

Benson Commentary 2 Corinthians 2:1 But I determined this with myself, that I would not come again to you in heaviness. 2 Corinthians 2:1-3 . But I, &c. — The apostle proceeds with his apology, begun in the preceding chapter, for delaying his visit to the Corinthians, and signifies that he had deferred it because he had determined with himself not to come among them with sorrow, by punishing the guilty, if he could by any means avoid it; and therefore, instead of coming to punish them, he had written to them, that he might have joy from their repentance: and in excuse for the severity of his first letter, he told them that he wrote it in the deepest affliction; not to make them sorry, but to show the greatness of his love to them. I determined this with myself — As if he had said, I will now plainly and faithfully tell you the true reason of that delay of my journey, which has so much surprised many of you, and at which some appear to have taken offence; it was not that I forgot you, or failed in my friendly regards to you; but I resolved, on hearing how things were among you, that if it could by any means be prevented, I would not come again to you with heaviness — ?? ???? , in grief, either on account of the sin of the particular offender, or of the disorders in the church in general, or in circumstances which must have grieved both myself and you; but that I would wait for those fruits which I hoped would be the effect of my endeavours, in my former epistle, to regulate what had been amiss. For if I make you sorry — If I should be obliged to grieve you still more by my reproofs and censures, and particularly by punishing the disobedient among you; who is he then that maketh me glad — That could give me joy; but the same who is made sorry by me? — That is, I cannot be comforted myself till his grief is removed. The apostle, knowing that the sincere part of the church would be made sorry by his punishing their disobedient brethren, wished, if possible, to avoid doing it. And, added to this, the recovery of offenders would give him more sensible joy than any thing else; considerations which, taken together, abundantly justify the language he here uses. And I wrote this same, ????? ???? , this very thing, to you — About reforming what is amiss, particularly to excommunicate the incestuous person, and to shun all contentions, sinful practices, and confusion in your meetings; lest when I came again to Corinth, as I proposed, I should have sorrow from them — Lest I should have occasion to censure and punish any, (to do which would be grievous to me,) of whom — In whose repentance; I ought to rejoice, having confidence in you all that my joy is the joy of you all — That in general you bear the same affection toward me, as I feel in my heart toward you, and are desirous of giving me cause of joy, rather than of sorrow. It seems either the apostle is speaking here of the sincere part of the Christian Church, or the word all must be taken in a qualified sense. 2 Corinthians 2:2 For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me? 2 Corinthians 2:3 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. 2 Corinthians 2:4 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. 2 Corinthians 2:4-5 . For out of much affliction and anguish of heart — The word ??????? , here rendered anguish, “denotes the pain which a person feels, who is pressed on every side, without any possibility of disengaging himself, Luke 21:25 . I wrote unto you with many tears — So it seems he frequently did: see Php 3:18 . Not so much that ye should be grieved — I did not design, in writing, to cause you to grieve more than was necessary in order to your repentance and reformation; but that ye might know — By one of the most genuine tokens which it was possible for me to give, namely, by my faithful admonitions and reproofs, my abundant love toward you. But if any — Or if a certain person, have caused grief — To me and others; he hath not grieved me but in part — Who still rejoice over the greater part of you. That I may not overcharge you all — That I may not lay a load of accusation on you all indiscriminately, as having encouraged him in his crime, or having taken part with such an offender in afflicting me. In this and the following verses, the apostle gave a remarkable proof of that love which, in 2 Corinthians 2:4 , he had expressed toward the Corinthians. 1st, Making a distinction between the guilty and the innocent; 2d, Forgiving the incestuous person, who, it appears, had repented of his crimes; 2 Corinthians 2:6 ; and, 3d, Ordering the church likewise to forgive him, and confirm their love to him, that he might not be swallowed up by excessive grief. 2 Corinthians 2:5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 2 Corinthians 2:6 Sufficient to such a man is this punishment, which was inflicted of many. 2 Corinthians 2:6-11 . Sufficient to such a man — With what remarkable tenderness does the apostle treat this offender! He never once mentions his name, nor does he here so much as mention his crime; but speaks of him in the most indefinite manner that was consistent with giving such directions in his case as love required; is this punishment, inflicted by many — Not only by the rulers of the church, the whole congregation acquiesced in the sentence. So that contrariwise — Instead of proceeding further against him; ye ought rather to forgive him — To release him from the censure, and receive him again into the church; and comfort him — This penitent sinner; lest he should be swallowed up with overmuch sorrow — Driven to despair by the excessive grief which the continuance of your sentence might occasion. Wherefore confirm your love toward him — Assure him of your love by receiving him into your favour, and by all offices of kindness. For to this end did I write — Both in my former epistle that you would censure him, and now that you would release him; that I might know the proof of you — That I might have experience of you; whether ye would be obedient in all things — To my apostolical instructions and decisions; to whom ye forgive — He makes no question of their complying with his direction; any thing — So mildly does he speak of that heinous sin after it was repented of; I forgive also — I also shall be ready to forgive it; if I forgave — If heretofore I alone received any to mercy; for your sakes I forgave it — To show you an example of lenity as well as severity; in the person of Christ — In his name, and by the authority wherewith he has invested me. “St. Paul’s conduct in this affair is worthy of the imitation of the ministers of the gospel. They are to do nothing to grieve their people, unless love require it for their good. And when they are obliged to have recourse to the wholesome discipline which Christ hath instituted in his church, they ought to exercise it, not from resentment, but from a tender regard to the spiritual welfare of the offender. And when he is reclaimed by the censures of the church, they ought, with joy, to restore him to the communion of the faithful, remembering that Satan is ever watchful to turn the hopes and fears, the joys and sorrows of Christians, into an occasion of their ruin.” — Macknight. Lest Satan — To whom he had been delivered, and who sought to destroy, not only his flesh, but his soul also; should get an advantage of us — If the punishment of him be carried to any excess; and should turn that severity into an occasion of mischief to the offender, to his brethren, and to others, either by driving any to despair by too much rigour, or drawing any to profaneness by too much lenity: for the loss of one soul is a common loss. And we are not ignorant of his devices — And of the great variety of stratagems which he is continually making use of to injure us, and turn even discipline itself to the reproach of the church, and the destruction of souls. 2 Corinthians 2:7 So that contrariwise ye ought rather to forgive him , and comfort him , lest perhaps such a one should be swallowed up with overmuch sorrow. 2 Corinthians 2:8 Wherefore I beseech you that ye would confirm your love toward him. 2 Corinthians 2:9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 2 Corinthians 2:10 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; 2 Corinthians 2:11 Lest Satan should get an advantage of us: for we are not ignorant of his devices. 2 Corinthians 2:12 Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, 2 Corinthians 2:12-13 . Furthermore — That ye may know my great concern for you; when I came to Troas — After the riot excited by Demetrius. He seems to refer to that passage from Asia to Macedonia, of which a short account is given Acts 20:1-2 . To preach Christ’s gospel — And found things there so situated; that a door was opened unto me — That is, there was free liberty to speak, and many were willing to hear: yet I had no rest in my spirit — From an earnest desire to know the state of your affairs, and how my letter had been received: because I found not Titus my brother — In his return; whom I had sent to you to bring me the information concerning you which I wished for. Therefore, taking my leave of them — Of the church at Troas. The expression here used, ???????????? ?????? , is literally, having given them commands. But because persons, who are about to leave their friends for some time, give their commands to them, the phrase is used for taking leave of, or bidding farewell to, one’s friends. I went from thence into Macedonia — Where being much nearer to Corinth, I might more easily be informed concerning you; and where I had the happiness soon of meeting him, and of receiving such an account of you as has given me much pleasure; and in consequence of which I write to you in this comfortable manner. Here the apostle interrupts the thread of his discourse, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he, by this means, derived to the Corinthians also; and this is a prelude to his apology against false apostles. He resumes the subject, however, chap. 2 Corinthians 7:2 . 2 Corinthians 2:13 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. 2 Corinthians 2:14 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. 2 Corinthians 2:14 . Now thanks be to God, who — In Macedonia, as elsewhere; causeth us to triumph — Makes our ministry successful against all opposition; in Christ — Namely, by the influence of his truth and grace. To triumph implies not only victory, but an open manifestation of it. And maketh manifest the savour — Rather odour; of his knowledge — Namely, the knowledge of God and Christ, and his gospel; in every place — Where he calls us to labour, or in the course of his providence casts our lot. “As in triumphal processions, especially in the East, fragrant odours and incense were burned near the conquerors, so he seems beautifully to allude to that circumstance in what he says of ???? , the odour of the gospel, in the following verses. And he seems further to allude to the different effects of strong perfumes to cheer some, and to throw others into violent disorders, according to the different dispositions they are in to receive them.” So Doddridge. Macknight gives rather a different interpretation of the passage, thus: “In triumphs, the streets through which the victorious generals passed were strewed with flowers, Ovid, Trist. 4. eleg. 2, line 29. The people, also, were in use to throw flowers into the triumphal car as it passed along. This, as all the other customs observed in triumphal processions, was derived from the Greeks, who in that manner honoured the conquerors in the games when they entered into their respective cities. Plutarch, ( Emil., p. 272,) tells us, that in triumphal processions, the streets were ?????????? ??????? , full of incense.” 2 Corinthians 2:15 For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish: 2 Corinthians 2:15-16 . For we — The preachers of the gospel, the apostles especially; are unto God a sweet odour of Christ — He is well pleased with this perfume diffused by us, with this incense of his name and gospel, which we spread abroad both in them that believe, love, and obey, and are therefore saved, and in them that obstinately disbelieve, and disobey, and consequently perish. To the one — Those that believe not; we are the odour of death unto death — The fragrancy, so rich in itself, instead of reviving, destroys them, and is efficacious to bring on death in its most dreadful forms. The gospel, which we preach to them, finds them dead in sin; that Isaiah , 1 st, under guilt, and a sentence of condemnation to the second death; and, 2d, in a state of alienation from the life of God, and carnally minded, which is death, Ephesians 4:18 ; Romans 8:6 . It offers them acquittance from condemnation, and the Holy Spirit to unite them to God, and render them spiritually minded, which is life and peace. But it being disbelieved and rejected by them, they become more guilty, and condemned to greater punishment, and further removed from all union with, and conformity to, God. The expression, therefore, of death unto death, is perfectly just in this point of view; and is still more so if interpreted of the progress of such from spiritual death on earth to eternal death in hell. And to the other, we are the odour of life unto life — The gospel revives them; acquits them from condemnation; justifies them; and thereby entitles them to eternal life, Titus 3:7 . It also opens an intercourse between God and their souls, communicates to them the life of grace, with a continual increase thereof, John 10:10 , and then brings them to the life of glory. This seems an easy exposition of the passage. But Macknight thinks that the apostle alludes here, not to the powerful effects of strong perfumes on different persons, but to another circumstance, namely, that, in the triumphs of the ancients, “the captives of greatest note followed the triumphal chariot in chains, and that some of them had their lives granted to them; but others were put to death immediately after the procession ended. Wherefore to such, the smell of the flowers and of the incense, with which the procession was accompanied, was ???? ??????? ??? ??????? , a deadly smelling, ending in their death. But to those captives who had their lives granted to them, this was ???? ???? ??? ???? , a smell of life; a vivifying, refreshing smell, which ended in life to them. In allusion,” he adds, “to the method of a triumph, the apostle represents Christ as a victorious general, riding in a triumphal procession through the world, attended by his apostles, prophets, evangelists, and other ministers of the gospel, and followed by all the idolatrous nations as his captives. Among these, the preachers of the gospel diffused the smell of the knowledge of Christ, which, to those who believed on him, was a vivifying smell ending in life to them. But to the unbelievers the smell of the knowledge of Christ was a smell of death, ending in death if they continued in unbelief.” And who is sufficient for these things — So great and weighty as they are? Who is fit to bear such an important charge? Who should undertake it without trembling? Certainly, as the apostle’s question implies, the eternal destruction of those who perish may be sometimes ascribed, in some measure, to the ignorance, unfaithfulness, or negligence of the minister appointed to preach the gospel to them, and watch over their souls; in which case, their blood will be required at his hands. As for instance, 1st, If he does not know the truth, as it is in Jesus himself. 2d, Does not make it fully known to others. 3d, Does not do this with seriousness and deep concern. 4th, Is not diligent in this work, in season and out of season; constant and persevering. 5th, If he does not water the seed sown with his prayers, and watch over the souls committed to his care, as one that must give an account. Who is sufficient? 1st, Not those who do not know God and his gospel themselves, and therefore cannot make them known to others. 2d, Not those who have not God’s honour at heart, and know not the worth of souls and the importance of saving them. 3d, Not those, of whatever denomination they may be, who are pursuing worldly gain, honour, pleasure, or ease. The hireling careth not for the sheep. 4th, Not the careless, negligent, slothful, self-indulgent watchmen. 5th, Not they to whom God has not given just and clear views of the great doctrines of the gospel, and of God’s will and man’s duty, nor has opened to them a door of utterance. 6th, Not those who think themselves sufficient, and engage in this great work depending on their natural abilities, or on the mere aids of human learning. For none are sufficient of themselves, or without the powerful influence of God’s Spirit. 2 Corinthians 2:16 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? 2 Corinthians 2:17 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. 2 Corinthians 2:17 . For we are not as many who corrupt — Greek, ???????????? , adulterate, the word of God — Like those vintners who mix their wines with baser liquors. Thus Isaiah says, Isaiah 1:22 , (as his words are rendered by the LXX.,) ??????? ??? ???????? ??? ????? ????? , thy vintners mix their wine with water. By this metaphor the best Greek writers represented the arts of sophists, who, to make gain of their lectures, mixed their doctrine with falsehoods, to render it acceptable to their disciples. The apostle uses this metaphor to show that he and his fellow-labourers did not, like the false teachers referred to 2 Corinthians 11:22-23 , corrupt the pure truth of the gospel by falsehoods, for the purpose of pleasing the vitiated taste of their hearers; but preached it in sincerity, without mixture of error, as the expression signifies: as of God — Transmitting his pure word, and not their own word; in the sight of God — As in his presence; remembering that his eye was upon them, and that he marked every word of their tongue; speaking in Christ — Words which he gave, approved, and blessed. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Corinthians 2:1 But I determined this with myself, that I would not come again to you in heaviness. 24 Chapter 5 A PASTOR’S HEART. 2 Corinthians 1:23-24 ; 2 Corinthians 2:1-4 (R.V) WHEN Paul came to the end of the paragraph in which he defends himself from the charge of levity and untrustworthiness by appealing to the nature of the Gospel which he preached, he seems to have felt that it was hardly sufficient for his purpose. It might be perfectly true that the Gospel was one mighty affirmation, with no dubiety or inconsistency about it; it might be as true that it was a supreme testimony to the faithfulness of God; but bad men, or suspicious men, would not admit that its character covered his. Their own insincerities would keep them from understanding its power to change its loyal ministers into its own likeness, and to stamp them with its own simplicity and truth. The mere invention of the argument in vv. 18-20 { 2 Corinthians 1:18-20 } is of itself the highest possible testimony to the ideal height at which the Apostle lived; no man conscious of duplicity could ever have had it occur to him. But it had the defect of being too good for his purpose; the foolish and the false could see a triumphant reply to it; and he leaves it for a solemn asseveration of the reason which actually kept him from carrying out his first intention. "I call God to witness against my soul, that sparing you I forbore to come to Corinth." The soul is the seat of life; he stakes his life, as it were, in God’s sight, upon the truth of his words. It was not consideration for himself, in any selfish spirit, but consideration for them, which explained his change of purpose. If he had carried out his intention, and gone to Corinth, he would have had to do so, as he says in 1 Corinthians 4:21 , with a rod, and this would not have been pleasant either for him or for them. This is very plain-plain even to the dullest; the Apostle has no sooner set it down than he feels it is too plain. "To spare us," he hears the Corinthians say to themselves as they read: "who is he that he should take this tone in speaking to us?" And so he hastens to anticipate and deprecate their touchy criticism: "Not that we lord it over your faith, but we are helpers of your joy; as far as faith is concerned, your position, of course, is secure." This is a very interesting aside; the digressions in St. Paul, as in Plato, are sometimes more attractive than the arguments. It shows us, for one thing, the freedom of the Christian faith. Those who have received the Gospel have all the responsibilities of mature men; they have come to their majority as spiritual beings; they are not, in their character and standing as Christians, subject to arbitrary and irresponsible interference on the part of others. Paul himself was the great preacher of this spiritual emancipation: he gloried in the liberty with which Christ made men free. For him the days of bondage were over; there was no subjection for the Christian to any custom or tradition of men, no enslavement of his conscience to the judgment or the will of others, no coercion of the spirit except by itself. He had great confidence in this Gospel and in its power to produce generous and beautiful characters. That it was capable of perversion also he knew very well. It was open to the infusion of self-will; in the intoxication of freedom from arbitrary and unspiritual restraint, men might forget that the believer was bound to be a law to himself, that he was free, not in lawless self-will, but only in the Lord. Nevertheless, the principle of freedom was too sacred to be tampered with; it was necessary both for the education of the conscience and for the enrichment of spiritual life with the most various and independent types of goodness; and the Apostle took all the risks, and all the inconveniences even, rather than limit it in the least. This passage shows us one of the inconveniences. The newly enfranchised are mightily sensible of their freedom, and it is extremely difficult to tell them of their faults. At the very mention of authority all that is bad in them, as well as all that is good, is on the alert; and spiritual independence and the liberty of the Christian people have been represented and defended again and again, not only by an awful sense of responsibility to Christ, which lifts the lowliest lives into supreme greatness, but by pride, bigotry, moral insolence, and every bad passion. What is to be done in such cases as these, where liberty has forgotten the law of Christ? It is certainly not to be denied in principle: Paul, even with the peculiar position of an apostle, and of the spiritual father of those to whom he writes, { 1 Corinthians 4:15 } does not claim such an authority over their faith-that is, over the people themselves in their character of believers as a master has over his slaves. Their position as Christians is secure; it is taken for granted by him as by them; and this being so, no arbitrary ipse dixit can settle anything in dispute between them; he can issue no orders to the Church such as the Roman Emperor could issue to his soldiers. He may appeal to them on spiritual grounds; he may enlighten their consciences by interpreting to them the law of Christ; he may try to reach them by praise or blame; but simple compulsion is not one of his resources. If St. Paul says this, occupying as he does a position which contains in itself a natural authority which most ministers can never have, ought not all official persons and classes in the Church to beware of the claims they make for themselves? A clerical hierarchy, such as has been developed and perfected in the Church of Rome, does lord it over faith; it legislates for the laity, both in faith and practice, without their co-operation, or even their consent; it keeps the cactus fidelium, the mass of believing men, which is the Church, in a perpetual minority. All this, in a so-called apostolic succession, is not only anti-apostolic, but anti-Christian. It is the confiscation of Christian freedom; the keeping of believers in leading-strings all their days, lest in their liberty they should go astray. In the Protestant Churches, on the other hand, the danger on the whole is of the opposite kind. We are too jealous of authority. We are too proud of our own competence. We are too unwilling, individually, to be taught and corrected. We resent, I will not say criticism, but the most serious and loving voice which speaks to us to disapprove. Now liberty, when it does not deepen the sense of responsibility to God and to the brotherhood-and it does not always do so-is an anarchic and disintegrating force. In all the Churches it exists, to some extent, in this degraded form; and it is this which makes Christian education difficult, and Church discipline often impossible. These are serious evils, and we can only overcome them if we cultivate the sense of responsibility at the same time that we maintain the principle of liberty, remembering that it is those only of whom he says, "Ye were bought with a price" (and are therefore Christ’s slaves), to whom St. Paul also gives the charge: "Be not ye slaves of men." This passage not only illustrates the freedom of Christian faith, it presents us with an ideal of the Christian ministry. "We are not lords over your faith," says St. Paul, "but we are helpers of your joy." It is implied in this that joy is the very end and element of the Christian life, and that it is the minister’s duty to be at war with all that restrains it, and to co-operate in all that leads to it. Here, one would say, is something in which all can agree: all human souls long for joy, however much they may differ about the spheres of law and liberty. But have not most Christian people, and most Christian congregations, something here to accuse themselves of? Do not many of us bear false witness against the Gospel on this very point? Who that came into most churches, and looked at the uninterested faces, and hearkened to the listless singing, would feel that the soul of the religion, so languidly honored, was mere joy-joy unspeakable, if we trust the Apostles, and full of glory? It is ingratitude which makes us forget this. We begin to grow blind to the great things which lie at the basis of our faith; the love of God in Jesus Christ-that love in which He died for us upon the tree-begins to lose its newness and its wonder; we speak of it without apprehension and without feeling; it does not make our hearts burn within us any more; we have no joy in it. Yet we may be sure of this-that we can have no joy without it. And he is our best friend, the truest minister of God to us, who helps us to the place where the love of God is poured out in our hearts in its omnipotence, and we renew our joy in it. In doing so, it may be necessary for the minister to cause pain by the way. There is no joy, nor any possibility of it, where evil is tolerated. There is no joy where sin has been taken under the patronage of those who call themselves by Christ’s name. There is no joy where pride is in arms in the soul, and is reinforced by suspicion, by obstinacy, even by jealousy and hate, all waiting to dispute the authority of the preacher of repentance. When these evil spirits are overcome, and cast out, which may only be after a painful conflict, joy will have its opportunity again, -joy, whose right it is to reign in the Christian soul and the Christian community. Of all evangelistic forces, this joy is the most potent; and for that, above all other reasons, it should be cherished wherever Christian people wish to work the work of their Lord. After this little digression on the freedom of the faith, and on joy as the element of the Christian life, Paul returns to his defense. "To spare you I forbore to come; for I made up my own mind on this, not to come to you a second time in sorrow." Why was he so determined about this? He explains in the second verse. It is because all his joy is bound up in the Corinthians, so that if he grieves them he has no one left to gladden him except those whom he has grieved-in other words, he has no joy at all. And he not only made up his mind definitely on this; he wrote also in exactly this sense: he did not wish, when he came, to have sorrow from those from whom he ought to have joy. In that desire to spare himself, as well as them, he counted on their sympathy; he was sure that his own joy was the joy of every one of them, and that they would appreciate his motives in not fulfilling a promise, the fulfillment of which in the circumstances would only have brought grief both to them and him. The delay has given them time to put right what was amiss in their Church, and has ensured a joyful time to them all when his visit is actually accomplished. There are some grammatical and historical difficulties here which claim attention. The most discussed is that of the first verse: what is the precise meaning of ?? ?? ????? ?? ???? ???? ???? ?????? ? There is no doubt that this is the correct order of the words, and just as little, I think, that the natural meaning is that Paul had once visited Corinth in grief, and was resolved not to repeat such a visit. So the words are taken by Meyer, Hofmann, Schmiedel, and others. The visit in question cannot have been that on occasion of which the Church was founded; and as the connection between this passage and the last chapter of the First Epistle is as close as can be conceived (see the Introduction), it cannot have fallen between the two: the only other supposition is, that it took place before the First Epistle was written. This is the opinion of Lightfoot, Meyer, and Weiss; and it is not fatal to it that no such visit is mentioned elsewhere-e.g., in the book of Acts. Still, the interpretation is not essential; and if we can get over 2 Corinthians 13:2 , it is quite possible to agree with Heinrici that Paul had only been in Corinth once, and that what he means in ver. 1 here is: "I determined not to carry out my purpose of revisiting you, in sorrow." There is a difficulty of another sort in ver. 2 { 2 Corinthians 2:2 }. One’s first thought is to read ??? ??? ? ????????? ?? ?.?.? ., as a real singular, with a reference, intelligible though indefinite, to the notorious but penitent sinner of Corinth. "I vex you, I grant it; but where does my joy come from-the joy without which I am resolved not to visit you-except from one who is vexed by me?" The bad man’s repentance had made Paul glad, and there is a worthy considerateness in this indefinite way of designating him. This interpretation has commended itself to so sound a judge as Bengel, and though more recent scholars reject it with practical unanimity, it is difficult to be sure that it is wrong. The alternative is to generalize the ??? , and make the question mean: "If I vex you, where can I find joy? All my joy is in you, and to see you grieved leaves me absolutely joyless." A third difficulty is the reference of ?????? ????? ???? in ver. 3 { 2 Corinthians 2:3 }. Language very similar is found in ver. 9 ( ??? ????? ??? ??? ?????? ) { 2 Corinthians 2:9 }, and again in ( ??????? ???? ?? ?? ???????? ) 2 Corinthians 7:8-12 . It is very natural to think here of our First Epistle. It served the purpose contemplated by the letter here described; it told of Paul’s change of purpose; it warned the Corinthians to rectify what was amiss, and so to-order their affairs that he might come, not with a rod, but in love and in the spirit of meekness; or, as he says here, not to have sorrow, but, what he was entitled to, joy from his visit. All that is alleged against this is that our First Epistle does not suit the description given of the writing in ver. 4 { 2 Corinthians 2:4 }: "out of much affliction and anguish of heart I wrote unto you with many tears." But when those parts of the First Epistle are read, in which St. Paul is not answering questions submitted to him by the Church, but writing out of his heart upon its spiritual condition, this will appear a dubious assertion. What a pain must have been at his heart, when such passionate words broke from him as these: "Is Christ divided? Was Paul crucified for you?-What is Apollos, and what is Paul?-With me it is a very little thing to be judged by you.-Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I begot you through the Gospel.-I will know, not the speech of them that are puffed up, but the power." Not to speak of the fifth and sixth chapters, words like these justify us in supposing that the First Epistle may be, and in all probability is; meant. Putting these details aside, as of mainly historical interest, let us look rather at the spirit of this passage. It reveals, more clearly perhaps than any passage in the New Testament, the essential qualification of the Christian minister-a heart pledged to his brethren in the love of Christ. That is the only possible basis of an authority which can plead its own and its Master’s cause against the aberrations of spiritual liberty, and there is always both room and need for it in the Church. Certainly it is the hardest of all authorities to win, and the costliest to maintain, and therefore substitutes for it are innumerable. The poorest are those that are merely official, where a minister appeals to his standing as a member of a separate order, and expects men to reverence that. If this was once possible in Christendom, if it is still possible where men secretly wish to shunt their spiritual responsibilities upon others, it is not possible where emancipation has been grasped either in an anarchic or in a Christian spirit. Let the great idea of liberty, and of all that is cognate with liberty, once dawn upon their souls, and men will never sink again to the recognition of anything as an authority that does not attest itself in a purely spiritual way. "Orders" will mean nothing to them but an arrogant unreality, which in the name of all that is free and Christian they are bound to contemn. It will be the same, too, with any authority which has merely an intellectual basis. A professional education, even in theology, gives no man authority to meddle with another in his character as a Christian. The University and the Divinity Schools can confer no competence here. Nothing that distinguishes a man from his fellows, nothing in virtue of which he takes a place of superiority apart: on the contrary, that love only which makes him entirely one with them in Jesus Christ, can ever entitle him to interpose. If their joy is his joy; if to grieve them, even for their good, is his grief; if the cloud and sunshine of their lives cast their darkness and their light immediately upon him; if he shrinks from the faintest approach to self-assertion, yet would sacrifice anything to perfect their joy in the Lord, -then he is in the true apostolical succession; and whatever authority may rightly be exercised, where the freedom of the spirit is the law, may rightly be exercised by him. What is required of Christian workers in every degree-of ministers and teachers, of parents and friends, of all Christian people with the cause of Christ at heart-is a greater expenditure of soul on their work. Here is a whole paragraph of St. Paul, made up almost entirely of "grief" and "joy"; what depth of feeling lies behind it! If this is alien to us in our work for Christ, we need not wonder that our work does not tell. And if this is true generally, it is especially true when the work we have to do is that of rebuking sin. There are few things which try men, and show what spirit they are of, more searchingly than this. We like to be on God’s side, and to show our zeal for Him, and we are far too ready to put all our bad passions at His service. But these are a gift which He declines. Our wrath does not work His righteousness-a lesson that even good men, of a kind, are very slow to learn. To denounce sin, and to declaim about it, is the easiest and cheapest thing in the world: one could not do less where sin is concerned, unless he did nothing at all. Yet how common denunciation is. It seems almost to be taken for granted as the natural and praiseworthy mode of dealing with evil. People assail the faults of the community, or even of their brethren in the Church, with violence, with temper, with the One, often, of injured innocence. They think that when they do-so they are doing God service; but surely we should have learned by this time that nothing could be so unlike God, so unfaithful and preposterous as a testimony for Him. God Himself overcomes evil with good; Christ vanquishes the sin of the world by taking the burden of it on Himself; and if we wish to have part in the same work, there is only the same method open to us. Depend upon it, we shall not make others weep for that for which we have not wept; we shall not make that touch the hearts of others which has not first touched our own. That is the law which God has established in the world; He submitted to it Himself in the person of His Son, and He requires us to submit to it. Paul was certainly a very fiery man; he could explode, or flame up, with far more effect than most people; yet it was not there that his great strength lay. It was in the passionate tenderness that checked that vehement temper, and made the once haughty, spirit say what he says here: "Out of much affliction and anguish of heart, I wrote unto you with many tears, not that you might be grieved, but that you might know the love which I have more abundantly toward you." In words like these the very spirit speaks which is God’s power to subdue and save the sinful. It is worth dwelling upon this, because it is so fundamental, and yet so slowly learned. Even Christian ministers, who ought to know the mind of Christ, almost universally, at least in the beginning of their work, when they preach about evil, lapse into the scolding tone. It is of no use whatever in the pulpit, and of just as little in the Sunday-school class, in the home, or in any relation in which we seek to exercise moral authority. The one basis for that authority is love; and the characteristic of love in the presence of evil is not that it becomes angry, or insolent, or disdainful, but that it takes the burden and the shame of the evil to itself. The hard, proud heart is impotent; the mere official is impotent, whether he call himself priest or pastor; all hope and help lie in those who have learned of the Lamb of God who bore the sin of the world. It is soul-travail like His, attesting love like His, that wins all the victories in which He can rejoice. 2 Corinthians 2:5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. Chapter 6 CHURCH DISCIPLINE. 2 Corinthians 2:5-11 (R.V) IN verses 5-11 { 2 Corinthians 2:5-11 } of this Epistle, St. Paul said a great deal about sorrow, the sorrow he felt on the one hand, and the sorrow he was reluctant to cause the Corinthians on the other. In this passage reference is evidently made to the person who was ultimately responsible for all this trouble. If much in it is indefinite to us, and only leaves a doubtful impression, it was clear enough for those to whom it was originally addressed; and that very indefiniteness has its lesson. There are some things to which it is sufficient, and more than sufficient, to allude; least said is best said. And even when plain-speaking has been indispensable, a stage arrives at which there is no more to be gained by it; if the subject must be referred to, the utmost generality of reference is best. Here the Apostle discusses the case of a person who had done something extremely bad; but with the sinner’s repentance assured, it is both characteristic and worthy of him that neither here nor in 2 Corinthians 7:1-16 . does he mention the name either of offender or offence. It is perhaps too much to expect students of his writings, who wish to trace out in detail all the events of his life, and to give-the utmost possible definiteness to all its situations, to be content with this obscurity; but students of his spirit-Christian people reading the Bible for practical profit-do not need to perplex them, selves as to this penitent man’s identity. He may have been the person mentioned in 1 Corinthians 5:1-13 . who had married his step-mother; he may have been some one who had been guilty of a personal insult to the Apostle: the main point is that he was a sinner whom the discipline of the Church had saved. The Apostle had been expressing himself about his sorrow with great vehemence, and he is careful in his very first words to make it plain that the offence which had caused such sorrow was no personal matter. It concerned the Church as well as him. "If any one hath caused sorrow, he hath not caused sorrow to me, but in part to you all." To say more than this would he to exaggerate ( ????????? ). The Church, in point of fact, had not been moved either as universally or as profoundly as it should have been by the offence of this wicked man. The penalty imposed upon him, whatever it may have been, had not been imposed by an unanimous vote, but only by a majority; there were some who sympathized with him, and would have been less severe. Still, it had brought conviction of his sin to the offender; he could not brazen it out against such consenting condemnation as there was; he was overwhelmed with penitential grief. This is why the Apostle says, "Sufficient to such a one is this punishment which was inflicted by the majority." It has served the purpose of all disciplinary treatment; and having done so, must now be superseded by an opposite line of action. "Contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow." In St. Paul’s sentence "such a one" comes last, with the emphasis of compassion upon it. He had been "such a one," to begin with, as it was a pain and a shame even to think about; he is "such a one," now, as the angels in heaven are rejoicing over; "such a one" as the Apostle, having the spirit of Him who received sinners, regards with pro-roundest pity and yearning; "such a one" as the Church ought to meet with pardoning and restoring love, lest grief sink into despair, and the sinner cut himself off from hope. To prevent such a deplorable result, the Corinthians are by some formal action { ??????? : cf. Galatians 3:15 } to forgive him, and receive him again as a brother; and in their forgiveness and welcome he is to find the pledge of the great love of God. This whole passage is of interest from the light which it throws upon the discipline of the Church; or, to use less technical and more correct language, the Christian treatment of the erring. It shows us, for one thing, the aim of all discipline: it is, in the last resort, the restoration of the fallen. The Church has, of course, an interest of its own to guard; it is bound to protest against all that is inconsistent with its character; it is bound to expel scandals. But the Church’s protest, its condemnation, its excommunication even, are not ends in themselves; they are means to that which is really an end in itself, a priceless good which justifies every extreme of moral severity, the winning again of the sinner through repentance. The judgment of the Church is the instrument of God’s love, and the moment it is accepted in the sinful soul it begins to work as a redemptive force. The humiliation it inflicts is that which God exalts; the sorrow, that which He comforts. But when a scandal comes to light in a Christian congregation when one of its members is discovered in a fault gross, palpable, and offensive-what is the significance of that movement of feeling which inevitably takes place? In how many has it the character of goodness and of severity, of condemnation and of compassion, of love and fear, of pity and shame, the only character that has any virtue in it to tell for the sinner’s recovery? If you ask nine people out of ten what a scandal is, they will tell you it is something which makes talk; and the talk in nine cases out of ten will be malignant, affected, more interesting to the talkers than any story of virtue or piety-scandal itself, in short, far more truly than its theme. Does anybody imagine that gossip is one of the forces that waken conscience, and work for the redemption of our fallen brethren? If this is all we can do, in the name of all that is Christian let us keep silence. Every word spoken about a brother’s sin, that is not prompted by a Christian conscience, that does not vibrate with the love of a Christian heart, is itself a sin against the mercy and the judgment of Christ. We see here not only the end of Church discipline, but the force of which it disposes for the attainment of its end. That force is neither more nor less than the conscience of the Christian people who constitute the Church: discipline is, in principle, the reaction of that force against all immorality. In special cases, forms may be necessary for its exercise, and in the forms in which it is exercised variations may be found expedient, according to time, place, or degree of moral progress; the congregation as a body, or a representative committee of it, or its ordained ministers, may be its most suitable executors; but that on which all alike have to depend for making their proceedings effective to any Christian intent is the vigor of Christian conscience, and the intensity of Christian love, in the community as a whole. Where these are wanting, or exist only in an insignificant degree, disciplinary proceedings are reduced to a mere form; they are legal, not evangelical; and to be legal in such matters is not Only hypocritical, but insolent. Instead of rendering a real Christian service to offenders, which by awakening conscience will lead to penitence and restoration, discipline under such conditions is equally cruel and unjust. It is plain also, from the nature of the force which it employs, that discipline is a function of the Church which is in incessant exercise, and is not called into action only on special occasions. To limit it to what are technically known as cases of discipline-the formal treatment of offenders by a Church court, or by any person or persons acting in an official character is to ignore its real nature, and to give its exercise in these cases a significance to which it has no claim. The offences against the Christian standard which can be legally impeached even in Church courts are not one in ten thousand of those against which the Christian conscience ought energetically to protest; and it is the vigor with which the ceaseless reaction against evil in every shape is instinctively maintained which measures the effectiveness of all formal proceedings, and makes them means of grace to the guilty. The officials of a Church may deal in their official place with offences against soberness, purity, or honesty; they are bound to deal with them, whether they like it or not; but their success will depend upon the completeness with which they, and those whom they represent, have renounced not only the vices which they are judging, but all that is out of keeping with the mind and spirit of Christ. The drunkard, the sensualist, the thief, know perfectly well that drunkenness, sensuality, and theft are not the only sins which mar the soul. They know that there are other vices, just as real if not so glaring, which are equally fatal to the life of Christ and man, and as completely disqualify men for acting in Christ’s name. They are conscious that it is not a bona fide transaction when their sins are impeached by men whose consciences endure with equanimity the reign of meanness, duplicity, pride, hypocrisy, self-complacency. They are aware that God is not present where these are dominant, and that God’s power to judge and save can never come through such channels. Hence the exercise of discipline in these legal forms is often resented, and often ineffective; and instead of complaining about what is obviously inevitable, the one thing at which all should aim who wish to protect the Church from scandals is to cultivate the common conscience, and bring it to such a degree of purity and vigor, that its spontaneous resentment of evil will enable the Church practically to dispense with legal forms. This Christian community at Corinth had a thousand faults; in many points we are tempted to find in it rather a warning than an example; but I think we may take this as a signal proof that it was really sound at heart: its condemnation of’ this guilty man fell upon his conscience as the sentence of God, and brought him in tears to the feet of Christ. No legal proceedings could have done that: nothing could have done it but a real and passionate sympathy with the holiness and the love of Christ. Such sympathy is the one subduing, reconciling, redeeming power in our hands; and Paul might well rejoice, after all his affliction and anguish of heart, when he found it so unmistakably at work in Corinth. Not so much formal as instinctive, though not shrinking on occasion from formal proceedings; not malignant, yet closing itself inexorably against evil; not indulgent to badness, but with goodness like Christ’s, waiting to be gracious, -this Christian virtue really holds the keys of the kingdom of heaven, and opens and shuts with the authority of Christ Himself. We need it in all our Churches today, as much as it was needed in Corinth; we need it that special acts of discipline may be effective; we need it still more that they may be unnecessary. Pray for it as for a gift that comprehends every other - the power to represent Christ, and work His work, in the recovery and restoration of the fallen. In 2 Corinthians 2:9-11 , the same subject is continued, but with a slightly different aspect exposed. Paul had obviously taken the initiative in this matter, though the bulk of the Church, at his prompting, had acted in a right spirit. Their conduct was in harmony with his motive in writing to them, which had really been to make proof of their obedience in all points. But he has already disclaimed either the right or the wish to lord it over them in their liberty as believers; and here, again, he represents himself rather as following them in their treatment of the offender, than as pointing out the way. "Now to whom ye forgive anything, I also forgive"-so great is my confidence in you: "for what I also have forgiven, if I have forgiven anything, for your sakes have I forgiven it in the presence of Christ." When