Worthy.Bible » DARBY » 2 Corinthians » Chapter 2 » Verse 17

2 Corinthians 2:17 Darby English Bible (DARBY)

17 For we do not, as the many, make a trade of the word of God; but as of sincerity, but as of God, before God, we speak in Christ.

Cross Reference

2 Corinthians 4:2 DARBY

But we have rejected the hidden things of shame, not walking in deceit, nor falsifying the word of God, but by manifestation of the truth commending ourselves to every conscience of men before God.

2 Corinthians 1:12 DARBY

For our boasting is this, the testimony of our conscience, that in simplicity and sincerity before God, (not in fleshly wisdom but in God's grace,) we have had our conversation in the world, and more abundantly towards you.

2 Timothy 4:3-4 DARBY

For the time shall be when they will not bear sound teaching; but according to their own lusts will heap up to themselves teachers, having an itching ear; and they will turn away their ear from the truth, and will have turned aside to fables.

Revelation 19:20 DARBY

And the beast was taken, and the false prophet that [was] with him, who wrought the signs before him by which he deceived them that received the mark of the beast, and those that worship his image. Alive were both cast into the lake of fire which burns with brimstone;

Revelation 12:9 DARBY

And the great dragon was cast out, the ancient serpent, he who is called Devil and Satan, he who deceives the whole habitable world, he was cast out into the earth, and his angels were cast out with him.

Revelation 2:20 DARBY

But I have against thee that thou permittest the woman Jezebel, she who calls herself prophetess, and she teaches and leads astray my servants to commit fornication and eat of idol sacrifices.

Revelation 2:14-15 DARBY

But I have a few things against thee: that thou hast there those who hold the doctrine of Balaam, who taught Balak to cast a snare before the sons of Israel, to eat [of] idol sacrifices and commit fornication. So thou also hast those who hold the doctrine of Nicolaitanes in like manner.

Jude 1:4 DARBY

For certain men have got in unnoticed, they who of old were marked out beforehand to this sentence, ungodly [persons], turning the grace of our God into dissoluteness, and denying our only Master and Lord Jesus Christ.

2 John 1:7-11 DARBY

For many deceivers have gone out into the world, they who do not confess Jesus Christ coming in flesh -- this is the deceiver and the antichrist. See to yourselves, that we may not lose what we have wrought, but may receive full wages. Whosoever goes forward and abides not in the doctrine of the Christ has not God. He that abides in the doctrine, *he* has both the Father and the Son. If any one come to you and bring not this doctrine, do not receive him into [the] house, and greet him not; for he who greets him partakes in his wicked works.

2 Peter 2:1-3 DARBY

But there were false prophets also among the people, as there shall be also among you false teachers, who shall bring in by the bye destructive heresies, and deny the master that bought them, bringing upon themselves swift destruction; and many shall follow their dissolute ways, through whom the way of the truth shall be blasphemed. And through covetousness, with well-turned words, will they make merchandise of you: for whom judgment of old is not idle, and their destruction slumbers not.

Hebrews 11:27 DARBY

By faith he left Egypt, not fearing the wrath of the king; for he persevered, as seeing him who is invisible.

Titus 1:11 DARBY

who must have their mouths stopped, who subvert whole houses, teaching things which ought not [to be taught] for the sake of base gain.

2 Timothy 2:6-18 DARBY

The husbandman must labour before partaking of the fruits. Think of what I say, for the Lord will give thee understanding in all things. Remember Jesus Christ raised from among [the] dead, of [the] seed of David, according to my glad tidings, in which I suffer even unto bonds as an evil-doer: but the word of God is not bound. For this cause I endure all things for the sake of the elect, that *they* also may obtain the salvation which [is] in Christ Jesus with eternal glory. The word [is] faithful; for if we have died together with [him], we shall also live together; if we endure, we shall also reign together; if we deny, *he* also will deny us; if we are unfaithful, *he* abides faithful, for he cannot deny himself. Of these things put in remembrance, testifying earnestly before the Lord not to have disputes of words, profitable for nothing, to the subversion of the hearers. Strive diligently to present thyself approved to God, a workman that has not to be ashamed, cutting in a straight line the word of truth. But profane, vain babblings shun, for they will advance to greater impiety, and their word will spread as a gangrene; of whom is Hymenaeus and Philetus; [men] who as to the truth have gone astray, saying that the resurrection has taken place already; and overthrow the faith of some.

1 Timothy 4:1-3 DARBY

But the Spirit speaks expressly, that in latter times some shall apostatise from the faith, giving their mind to deceiving spirits and teachings of demons speaking lies in hypocrisy, cauterised as to their own conscience, forbidding to marry, [bidding] to abstain from meats, which God has created for receiving with thanksgiving for them who are faithful and know the truth.

1 Timothy 1:19-20 DARBY

maintaining faith and a good conscience; which [last] some, having put away, have made shipwreck as to faith; of whom is Hymenaeus and Alexander, whom I have delivered to Satan, that they may be taught by discipline not to blaspheme.

2 Corinthians 11:13-15 DARBY

For such [are] false apostles, deceitful workers, transforming themselves into apostles of Christ. And [it is] not wonderful, for Satan himself transforms himself into an angel of light. It is no great thing therefore if his ministers also transform themselves as ministers of righteousness; whose end shall be according to their works.

1 Corinthians 5:8 DARBY

so that let us celebrate the feast, not with old leaven, nor with leaven of malice and wickedness, but with unleavened [bread] of sincerity and truth.

Acts 20:27 DARBY

for I have not shrunk from announcing to you all the counsel of God.

Acts 20:20 DARBY

how I held back nothing of what is profitable, so as not to announce [it] to you, and to teach you publicly and in every house,

Matthew 24:24 DARBY

For there shall arise false Christs, and false prophets, and shall give great signs and wonders, so as to mislead, if possible, even the elect.

Jeremiah 23:27-32 DARBY

who think to cause my people to forget my name by their dreams which they tell every man to his neighbour: as their fathers have forgotten my name for Baal. The prophet that hath a dream, let him tell the dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith Jehovah. Is not my word like a fire, saith Jehovah; and like a hammer [that] breaketh the rock in pieces? Therefore, behold, I am against the prophets, saith Jehovah, that steal my words every one from his neighbour. Behold, I am against the prophets, saith Jehovah, that use their tongues, and say, He hath said. Behold, I am against them that prophesy false dreams, saith Jehovah, and that tell them, and cause my people to err by their lies and by their boasting; and I have not sent them, nor commanded them; and they profit not this people at all, saith Jehovah.

Jeremiah 5:31 DARBY

the prophets prophesy falsehood, and the priests rule by their means; and my people love [to have it] so. But what will ye do in the end thereof?

1 John 4:1 DARBY

Beloved, believe not every spirit, but prove the spirits, if they are of God; because many false prophets are gone out into the world.

Commentary on 2 Corinthians 2 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 2

2Co 2:1-17. Reason Why He Had Not Visited Them on His Way to Macedonia; the Incestuous Person Ought Now to Be Forgiven; His Anxiety to Hear Tidings of Their State from Titus, and His Joy When at Last the Good News Reaches Him.

1. with myself—in contrast to "you" (2Co 1:23). The same antithesis between Paul and them appears in 2Co 2:2.

not come again … in heaviness—"sorrow"; implying that he had already paid them one visit in sorrow since his coming for the first time to Corinth. At that visit he had warned them "he would not spare if he should come again" (see on 2Co 13:2; compare 2Co 12:14; 13:1). See Introduction to the first Epistle. The "in heaviness" implies mutual pain; they grieving him, and he them. Compare 2Co 2:2, "I make you sorry," and 2Co 2:5, "If any have caused grief (sorrow)." In this verse he accounts for having postponed his visit, following up 2Co 1:23.

2. For—proof that he shrinks from causing them sorrow ("heaviness").

if I—The "I" is emphatic. Some detractor may say that this (2Co 2:1) is not my reason for not coming as I proposed; since I showed no scruple in causing "heaviness," or sorrow, in my Epistle (the first Epistle to the Corinthians). But I answer, If I be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, my object was that he "who was made sorry by me" (namely, the Corinthians in general, 2Co 2:3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place; "for … who is he then that?" &c.

3. I wrote this same unto you—namely, that I would not come to you then (2Co 2:1), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare 1Co 16:7; compare 1Co 4:19, 21; 5:2-7, 13).

sorrow from them of whom I ought to rejoice—that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would have been the result, had he then visited them as he had originally proposed.

having confidence … that my joy is the joy of you all—trusting that you, too, would feel that there was sufficient reason for the postponement, if it interfered with our mutual joy [Alford]. The communion of saints, he feels confident in them "ALL" (his charity overlooking, for the moment the small section of his detractors at Corinth, 1Co 13:7), will make his joy (2Co 2:2) their joy.

4. So far from my change of purpose being due to "lightness" (2Co 1:17), I wrote my letter to you (2Co 2:3) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears."

not that ye should be grieved—Translate, "be made sorry," to accord with the translation, 2Co 2:2. My ultimate and main object was, "not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to joy, redounding both to you and me (2Co 2:2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping [Bengel].

that ye might know the love—of which it is a proof to rebuke sins openly and in season [Estius], (Ps 141:5; Pr 27:6). "Love" is the source from which sincere reproof springs; that the Corinthians might ultimately recognize this as his motive, was the apostle's aim.

which I have more abundantly unto you—who have been particularly committed to me by God (Ac 18:10; 1Co 4:15; 9:2).

5. grief … grieved—Translate as before, "sorrow … made sorry." The "any" is a delicate way of referring to the incestuous person.

not … me, but in part—He has grieved me only in part (compare 2Co 1:14; Ro 11:25), that is, I am not the sole party aggrieved; most of you, also, were aggrieved.

that I may not overcharge—that I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alford punctuates, "He hath not made sorry me, but in part (that I press not too heavily; namely, on him) you all." Thus "you all" is in contrast to "me"; and "in part" is explained in the parenthetical clause.

6. Sufficient—without increasing it, which would only drive him to despair (2Co 2:7), whereas the object of the punishment was, "that (his) spirit might be saved" in the last day.

to such a man—a milder designation of the offender than if he had been named [Meyer]. Rather, it expresses estrangement from such a one who had caused such grief to the Church, and scandal to religion (Ac 22:22; 1Co 5:5).

this punishment—His being "delivered to Satan for the destruction of the flesh"; not only excommunication, but bodily disease (see on 1Co 5:4, 5).

inflicted of many—rather, "by the majority" (the more part of you). Not by an individual priest, as in the Church of Rome, nor by the bishops and clergy alone, but by the whole body of the Church.

7. with overmuch sorrow—Greek, "with HIS overmuch sorrow."

8. confirm your love toward him—by giving effect in act, and showing in deeds your love; namely, by restoring him to your fellowship and praying for his recovering from the sickness penally inflicted on him.

9. For—Additional reason why they should restore the offender, namely, as a "proof" of their obedience "in all things"; now in love, as previously in punishing (2Co 2:6), at the apostle's desire. Besides his other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his Epistle, the reason for his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture [Paley, Horæ Paulinæ]. The interchange of feeling is marked (2Co 2:4), "I wrote … that ye might know the love," &c.: here, "I did write, that I might know the proof of you."

10. Another encouragement to their taking on themselves the responsibility of restoring the offender. They may be assured of Paul's apostolic sanction to their doing so.

for if I forgave anything, to whom I forgave it—The oldest manuscripts read, "For even what I have forgiven, if I have forgiven anything."

for your sakes forgave I it—He uses the past tense, as of a thing already determined on; as in 1Co 5:3, "I have judged already"; or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness.

in the person of Christ—representing Christ, and acting by His authority: answering to 1Co 5:4, "In the name of our Lord Jesus Christ … my spirit, with the power of our Lord Jesus Christ."

11. Literally, "That we may have no advantage gained over us by Satan," namely, by letting one of our members be lost to us through despair, we ourselves furnishing Satan with the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner is a common loss; therefore, in 2Co 2:10, he said, "for your sakes." Paul had "delivered" the offender "to Satan for the destruction of the flesh, that the Spirit might be saved" (1Co 5:5). Satan sought to destroy the spirit also: to let him do so, would be to give him an advantage, and let him overreach us.

not ignorant of his devices—"Ignorant" and "devices" are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes.

12. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his first Epistle on the Corinthian Church; but, disappointed in his expectation there, he passed on to Macedonia, where he met him at last (2Co 7:5, 6, 7) The history (Acts) does not record his passing through Troas, in going from Ephesus to Macedonia; but it does in coming from that country (Ac 20:6); also, that he had disciples there (Ac 20:7), which accords with the Epistle (2Co 2:12, "a door was opened unto me of the Lord"). An undesigned coincidence marking genuineness [Paley, Horæ Paulinæ]. Doubtless Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Philippi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there [Birks].

to preach—literally, "for the Gospel." He had been at Troas before, but the vision of a man from Macedonia inviting him to come over, prevented his remaining there (Ac 16:8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Ac 20:6).

and—that is, though Paul would, under ordinary circumstances, have gladly stayed in Troas.

door … opened … of the Lord—Greek, "in the Lord," that is, in His work, and by His gracious Providence.

13. no rest in my spirit—rather, "no rest for my spirit" (Ge 8:9). As here his "spirit" had no rest; so in 2Co 7:5, his "flesh." His "spirit" under the Holy Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer.

taking … leave of them—the disciples at Troas.

14. Now—Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "in every place," show that the latter also is intended.

causeth us to triumph—The Greek, is rather, as in Col 2:15, "triumphs over us": "leadeth us in triumph." Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any [Trench]. Our only true triumphs are God's triumphs over us. His defeats of us are our only true victories [Alford]. The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience (2Co 10:5) to Christ, and so joins in the triumph: God "leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shows us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing' of the victory is marked: for there follows, Who maketh manifest."

savour—retaining the image of a triumph. As the approach of the triumphal procession was made known by the odor of incense scattered far and wide by the incense-bearers in the train, so God "makes manifest by us" (His now at once triumphed over and triumphing captives, compare Lu 5:10, "Catch," literally, "Take captive so as to preserve alive") the sweet savor of the knowledge of Christ, the triumphant Conqueror (Col 2:15), everywhere. As the triumph strikes the eyes, so the savor the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation (a word often recurring in his Epistles to the Corinthians, compare 1Co 4:5) refutes the Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (2Co 2:17; 2Co 4:2).

15. The order is in Greek, "For (it is) of Christ (that) we are a sweet savor unto God"; thus, the "for" justifies his previous words (2Co 2:14), "the savor of His (Christ's) knowledge." We not only scatter the savor; but "we are the sweet savor" itself (So 1:3; compare Joh 1:14, 16; Eph 5:2; 1Jo 2:27).

in them that are saved—rather, "that are being saved … that are perishing" (see on 1Co 1:18). As the light, though it blinds in darkness the weak, is for all that still light; and honey, though it taste bitter to the sick, is in itself still sweet; so the Gospel is still of a sweet savor, though many perish through unbelief [Chrysostom, Homilies, 5.467], (2Co 4:3, 4, 6). As some of the conquered foes led in triumph were put to death when the procession reached the capitol, and to them the smell of the incense was the "savor of death unto death," while to those saved alive, it was the "savor of life," so the Gospel was to the different classes respectively.

and in them—in the case of them. "Those being saved" (2Co 3:1-4:2): "Those that are perishing" (2Co 4:3-5).

16. savour of death unto death … of life unto life—an odor arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which light unbelievers regard the Gospel message), ending (as the just and natural consequence) in death (to the unbeliever); (but to the believer) an odor arising out of life (that is, the announcement of a risen and living Saviour), ending in life (to the believer) (Mt 21:44; Lu 2:34; Joh 9:39).

who is sufficient for these things?—namely, for diffusing aright everywhere the savor of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, namely, to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (2Co 3:5, 6), "Not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able (Greek, 'sufficient') ministers," &c.

17. not as many—(2Co 11:18; Php 2:21). Rather, "the many," namely, the false teachers of whom he treats (tenth through twelfth chapters, especially 2Co 11:13; 1Th 2:3).

which corrupt—Greek, "adulterating, as hucksters do wine for gain" (2Co 4:2; Isa 1:22; 2Pe 2:3, "Make merchandise of you").

as of sincerity … as of God—as one speaking from (out of) sincerity, as from (that is, by the command of, and so in dependence on) God.

in Christ's—as united to Him in living membership, and doing His work (compare 2Co 12:19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Ac 20:27).