2 Coríntios 2
John MacArthur · Citado em PreceptAustin
2 Coríntios 2
MacArthur - Paul, who had already had a painful confrontation at Corinth, was not eager to have another one (MacArthur Study Bible) Adam
2 Coríntios 2
MacArthur explains this one whom I made sorrowful - Although Paul was sensitive to the Corinthians’ pain and sadness from the past confrontation, because of his commitment to purity he would confront them again if necessary. “The one whom I made sorrowful” refers to one convicted by his sin. In particular, there was apparently on Paul’s last visit, a man in the church who confronted him with the accusations taken from the false teachers. The church had not dealt with that man in Paul’s defense, and Paul was deeply grieved over that lack of loyalty. The only thing that would bring Paul joy would be repentance from such a one and any who agreed with him, and Paul had been waiting for it. (MacArthur Study Bible) Cause...sorrow (3076) lupeo from lupe = sorrow) signifies pain, of body or mind and means to cause one to experience severe mental or emotional distress or physical pain which may be accompanied by sadness, sorrow or grief. Describes Peter, John and James' emotions when they accompanied Jesus to Gethsemane. Describes the young man who had many possessions after he heard Jesus words (Mk 10:22+). Lupeo is a keyword in 2 Corinthians (7v out of 21v in NT) - Matt. 14:9; Matt. 17:23; Matt. 18:31; Matt. 19:22; Matt. 26:22; Matt. 26:37; Mk. 10:22; Mk. 14:19; Jn. 16:20; Jn. 21:17; Rom. 14:15; 2 Co. 2:2; 2 Co. 2:4; 2 Co. 2:5; 2 Co. 6:10; 2 Co. 7:8; 2 Co. 7:9; 2 Co. 7:11; Eph. 4:30; 1 Thess. 4:13; 1 Pet. 1:6 Makes...glad (2165)(euphraino from eu = well, good + phren = mind, intellect, disposition) means in active sense to make someone glad, to cheer someone up, to make them joyful in mind, to cause them to be glad (2Cor 2:2, Lxx = Ps 19:8, Pr 23:15). In the middle voice or passive voice euphraino means to be glad, to be joyful, to celebrate or be jubilant (used 4 times with this sense in story of Prodigal son = to feast in token of joy), to enjoy oneself, to be delighted, to keep a day of rejoicing. Euphrainō is associated with rejoicing at a banquet. It appears four times in reference to the rejoicing at the return of the prodigal son (Luke 15:11–32). 2 Corinthians 2:3 This is the very thing I wrote you, so that when I came, I would not have sorrow from those who ought to make me rejoice; having confidence in you all that my joy would be the joy of you all. Amplified - And I wrote the same to you so that when I came, I might not be myself pained by those who are the [very] ones who ought to make me glad, for I trusted in you all and felt confident that my joy would be shared by all of you. KJV 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. NET 2 Corinthians 2:3 And I wrote this very thing to you, so that when I came I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. BGT 2 Corinthians 2:3 καὶ ἔγραψα τοῦτο αὐτό, ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφ᾽ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. NLT 2 Corinthians 2:3 That is why I wrote to you as I did, so that when I do come, I won't be grieved by the very ones who ought to give me the greatest joy. Surely you all know that my joy comes from your being joyful. ESV 2 Corinthians 2:3 And I wrote as I did, so that when I came I might not suffer pain from those who should have made me rejoice, for I felt sure of all of you, that my joy would be the joy of you all. NIV 2 Corinthians 2:3 I wrote as I did so that when I came I should not be distressed by those who ought to make me rejoice. I had confidence in all of you, that you would all share my joy. GNT 2 Corinthians 2:3 καὶ ἔγραψα τοῦτο αὐτό, ἵνα μὴ ἐλθὼν λύπην σχῶ ἀφ᾽ ὧν ἔδει με χαίρειν, πεποιθὼς ἐπὶ πάντας ὑμᾶς ὅτι ἡ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. YLT 2 Corinthians 2:3 and I wrote to you this same thing, that having come, I may not have sorrow from them of whom it behoved me to have joy, having confidence in you all, that my joy is of you all, ASV 2 Corinthians 2:3 And I wrote this very thing, 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. CSB 2 Corinthians 2:3 I wrote this very thing so that when I came I wouldn't have pain from those who ought to give me joy, because I am confident about all of you that my joy will also be yours. MIT 2 Corinthians 2:3 Thus I wrote to you with reference to this matter that at my arrival I might not be grieved by the very ones needed to make me rejoice. I have no doubts about it; you—all of you—are my joy. NEB This is precisely the point I made in my letter: I did not want, I said, to come and be made miserable by the very people who ought to have made me happy; and I had sufficient confidence in you all to know that for me to be happy is for all of you to be happy. NKJ 2 Corinthians 2:3 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. NRS 2 Corinthians 2:3 And I wrote as I did, so that when I came, I might not suffer pain from those who should have made me rejoice; for I am confident about all of you, that my joy would be the joy of all of you. NAB 2 Corinthians 2:3 And I wrote as I did so that when I came I might not be pained by those in whom I should have rejoiced, confident about all of you that my joy is that of all of you. NJB 2 Corinthians 2:3 Indeed, I wrote as I did precisely to spare myself distress when I visited you, from the very people who should have given me joy, in the conviction that for all of you my joy was yours too. GWN 2 Corinthians 2:3 This is the very reason I wrote to you. I didn't want to visit you and be distressed by those who should make me happy. I'm confident about all of you that whatever makes me happy also makes you happy. BBE 2 Corinthians 2:3 And I said this very thing in my letter, for fear that when I came I might have sorrow from those from whom it was right for me to have joy; being certain of this, that my joy is the joy of you all. Message - That was my reason for writing a letter instead of coming—so I wouldn’t have to spend a miserable time disappointing the very friends I had looked forward to cheering me up. I was convinced at the time I wrote it that what was best for me was also best for you. I wrote: 1Co 4:21 5:1-13 so that: 2Co 12:21 13:1,2 I would not: 2Co 12:11 having confidence: 2Co 1:15 7:6 8:22 Ga 5:10 Phm 1:21 2 Corinthians 2 Resources - Multiple Sermons and Commentaries A "MISSING LETTER" This is the very thing I wrote you, so that when I came, I would not have sorrow (lupe) from those who ought (dei) to make me rejoice - In other words if he had made them sorrowful, how could they in turn make him rejoice? NET - "And I wrote this very thing to you, so that when I came I would not have sadness from those who ought to make me rejoice." NLT = "That is why I wrote to you as I did, so that when I do come, I won’t be grieved by the very ones who ought to give me the greatest joy" The identification of this letter is not certain. The purpose of the letter was to "get all the painful work out of the way. Then when he did visit them personally, it would be a pleasant visit because they would have taken advantage of the opportunity he gave them to get right." (Guzik) Guzik poses and answers an interesting question regarding the "missing letter" - Does this mean that something is missing from our Bibles? Not at all. Not every letter that Paul wrote was inspired Scripture for all God’s people in all ages. We can trust that what Paul wrote in the missing letter was perfect for the Corinthian Christians at that time, but not perfect for us; otherwise, God would have preserved it. We shouldn’t think that everything Paul or the other Bible writers wrote was necessarily Scripture. MacArthur - Paul’s reason for writing was that those in sin would repent—then there could be mutual joy when the apostle came. (MacArthur Study Bible)
2 Coríntios 2
MacArthur - This passage (vv5ff) is one of the best texts in all of Scripture on the godly motivation and rationale for forgiveness. (MacArthur Study Bible) J
2 Coríntios 2
MacArthur adds "Paul had nothing but love and forgiveness in his heart toward the person who had wronged him. He was not about to let that individual steal his joy, impair his usefulness, or become the dominating issue in the Corinthian church. Paul exemplified the forgiveness Jesus commanded. Responding to Peter’s question, “ ‘Lord, how often shall my brother sin against me and I forgive him? Up to seven times?’ (Mt 18:21) Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy times seven’ ” (Mt 18:22). (MNTC-2 Cor) As alluded to above this section can be very confusing because Paul does not identify the offense or the offender that needs forgiveness. In 2Co 2:5 he refers to him by the term "any" (if any has caused sorrow) and in 2Cor 2:6 he refers to him as "such a one." As discussed more below (see notes) there are two possibilities of this offender. Some hold that the offender was the incestuous man of 1Cor 5:1-11. Others like John MacArthur hold that this is a man who "had apparently verbally and publicly assaulted Paul during the apostle’s “painful visit” to Corinth (see 2Co 2:1). Following Paul’s instructions, the Corinthian church disciplined the sinning member and put him out of the fellowship. He had since repented, and now not only did Paul forgive him, but he also instructed the Corinthians to do so too." (MNTC-2 Cor)
2 Coríntios 2
MacArthur - For the Corinthians not to forgive the repentant person would be sin and steal their joy. It would, in fact, bring God’s chastening on them (cf. Matt. 6:14–15; 18:35). Unforgiveness would also render them unfit for worship (Matt. 5:23–24). (MNTC-2 Cor)
2 Coríntios 2
MacArthur - "His primary concern was for the fellowship to be restored and for there to be unity in the Corinthian church. Thus, he forgave the individual primarily for the Corinthians’ sakes." (MNTC-2 Cor) Garland on for your sakes - Since the punishment was for their sake, the forgiveness also is for their sake. Paul’s concern is always for the whole group and not for himself or even the offender. The forgiveness mends the differences between Paul and the individual, the individual and the church, and, most important, between Paul and the church. (NAC-2Cor)
2 Coríntios 2
MacArthur - An unforgiving spirit plays right into the devil’s hands and gives him the leverage he needs to split a church apart. Believers dare not be ignorant of Satan’s schemes but must “stand firm against the schemes of the devil” (Eph. 6:11) and “not give the devil an opportunity” (Eph. 4:27). Two vitally important ways of doing that are dealing with sin and forgiving sinners. Forgiveness affects the one who forgives (2 Cor. 2:5), the one forgiven (2:6–8), and the entire church (2:9–11). The hard work of disciplining sinners and restoring those who repent is a true test of a church’s love for the Lord. (MNTC-2 Cor) Pratt - Paul knew that Satan was clever, but he acknowledged that Satan could be resisted and outwitted by careful believers. He suspected that Satan would find opportunity in prolonged discipline to discourage the disciplined man and to harden the congregation’s heart....Paul probably intended his forgiveness of the man to encourage the Corinthians to forgive the man, and thus to thwart Satan. (Holman NTC - 2Co) Eternal vigilance is the price of liberty. Kruse comments on advantage...taken refers to "a taking advantage of people in the sense of defrauding them of something which belongs to them. It seems most likely, therefore, that what Paul has in mind in this verse is the possibility that Satan might take advantage of the situation and defraud the congregation of one of its members permanently. So, being not ignorant of his designs, Paul urges the Corinthians to reaffirm their love for the offender to forestall such a possibility. (TNTC-2Cor) J Vernon McGee on no advantage would be taken of us by Satan - Satan gets the advantage of a great many Christians because they are unforgiving. There are two things that we don't hear very often even in our conservative churches: we don't hear folk admitting their sins and asking for forgiveness nor do we hear folk forgiving those who confess. There is an unforgiving spirit in many of our churches. We need to remember that we are all capable of any sin. Whatever the other man has done, we are also capable of doing. When such a man repents from his sin, he is to be restored in the spirit of meekness. He is to be brought back into fellowship. This is part of the ministry. It is a glorious ministry, isn't it? (2 Corinthians 1 Commentary) Harris on no advantage would be taken of us by Satan - This was to avoid being outwitted by the master strategist, Satan, who was bent on creating discord within the church at Corinth, either between the church at large and a dissident minority or between the repentant wrongdoer and his fellow Christians. To withhold forgiveness when the man was repentant was to play into the hands of Satan, who already had gained one advantage when the man sinned. There is a point at which punishment can become purely vindictive (cf. v. 6) and suffering a penalty can drive one to despair (v. 7; Col 3:21). Christian discipline certainly includes punishment administered in love, but it is not simply retributive or punitive; it is also remedial or reformatory (cf. 1 Cor 5:5; 11:32; 2 Cor 7:9, 10; 13:10). It aims at reinstatement after repentance, through forgiveness and reconciliation.(Expositor's Bible Commentary)
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MacArthur notes that triumph "is a technical term, and it had some very significant meaning in the Roman world. The Romans had what they called, "a triumph." It was the highest honor that could ever by paid to a victorious Roman general. When the Roman government gave a general a triumph, that was the ultimate. Before any Roman general could be granted a triumph, he must have achieved certain things. He must have been the actual commander-in-chief in the field, and not a secondary leader; the campaign that he engaged in must have been completely finished; the region which was conquered completely pacified, and the victorious troops brought home. Furthermore, according to Roman history, 5,000 of the enemy, at least, must have fallen in one engagement so that it fell into the category of a slaughter. Furthermore, as a result of this campaign, a positive extension of Roman territory must have been gained, and not merely a disaster retrieved or an attack repelled. And the victory must have been won over a foreign foe, and not in a civil war. Triumphs didn't happen very often. But in an actual triumph, the procession of the victorious general marched through the streets of Rome all the way to the capitol. And you can even read about the sequence of that march and the order of the people in the parade itself. First, there came the state officials and the Senate-- always the politicians. Then there came the trumpeters, who were heralding what was coming. Then came the spoils taken from the conquered land, carted along. For example, when Titus conquered Jerusalem in 70 A.D., the seven-branched candlesticks, the golden table of shewbread, the golden trumpets were carried through the streets of Rome in his triumph. Then there came some painted pictures of the conquered land and some models (can you believe it?) of conquered citadels and conquered ships. Then there followed the white bull, which was going to be offered as a sacrifice to the gods. Then there came the wretched captives, the enemy princes, leaders, and generals in chains, shortly to be flung into prison and, in all probability, to be executed. Then there came the, what were called lictors, or punishers, who were beating these people with rods. And then there came the musicians. And then there came the priests swinging their censors with the sweet-smelling incense burning. And then came the general himself after all of this huge entourage. He was in a chariot drawn by four horses, he was clad in a purple tunic embroidered with gold and palm leaves, and over it a purple toga marked out with golden stars. In his hand he had an ivory scepter with a Roman eagle on the top of it, and over his head a slave held the crown of Jupiter. And after him rode his family. And finally, at the very end, came the army wearing all their decorations and shouting, "Triumph! Triumph! Triumph!" I mean, it's a pretty impressive scene. And all this massive procession moves through the streets of the city, all decorated and garlanded with flowers all shouting and, along the edge of the road of course are these mobs of people cheering. It was a tremendous day -- a day which probably happened once in a lifetime. That is the picture in Paul's mind. (See the full sermon Triumphing Over Discouragement in the Ministry) THOUGHT - Paul was a man like Job who in a time of testing turned to trusting in God. Job was a man who knew affliction and yet experienced the comfort of the LORD. He passed that comfort on to Paul and to us with his wonderful words of testimony and trust in Job 13:15 “Though He slay me, I will hope (trust) in Him." If you are in need of comfort in the midst of your affliction take a moment and play Job's "Anthem" THOUGH YOU SLAY ME sung by Shane and Shane and allow the Spirit, the Comforter (Jn 14:16KJV), to take Job's simple Word of Life (Php 2:16+, a Person, Jesus = 1Jn 1:1+) and minister to the deepest needs of your soul (He will!) So in the midst of deep unrest of his spirit which Paul had and you may be experiencing pay special attention to the line "Though You slay me, Yet I will praise You." Paul did just that declaring "Thanks be to God." I come, God, I come I return to the Lord The one who's broken The one who's torn me apart You struck down to bind me up You say You do it all in love That I might know You in Your suffering (Php 3:10) Though You slay me Yet I will praise You Though You take from me I will bless Your name Though You ruin me Still I will worship Sing a song to the one who's all I need My heart and flesh may fail The earth below give way But with my eyes, with my eyes I'll see the Lord Lifted high on that day Behold, the Lamb that was slain And I'll know every tear was worth it all Though You slay me Yet I will praise You Though You take from me I will bless Your name Though You ruin me Still I will worship Sing a song to the one who's all I need Though tonight I'm crying out Let this cup pass from me now You're still all that I need You're enough for me You're enough for me Though You slay me Yet I will praise You Though You take from me I will bless Your name Though You ruin me Still I will worship Sing a song to the one who's all I need Sing a song to the one who's all I need Always (3842) pantote from pás = all, every + tóte = when, then) an adverb which literally is "every when" means always, at all times, ever (more), on all occasions. In English always is defined - invariably, forever, perpetually, on every occasion, throughout all time, without variation. Continually, regularly, repeatedly or constantly during a certain period, or regularly at stated intervals Leads us in triumph (present tense - continually)(2358) thriambeuo from thríambos = triumph) means to lead prisoners of war (and spoils) in a victory procession demonstrating one's successful conquest of the opposition. To lead in triumph. The picture is that of the triumph of a Roman general returning home from the wars, parading his defeated captives through the streets of Rome. In Colossians 2:15 thriambeuo conveys the idea of the completeness of the victory accomplished by Christ. Rienecker writes that thriambeuo presents "The picture is the triumphal entry of a military hero into the city of Rome. The victorious Roman general marched into the city in a long procession preceded by the city magistrates. They were followed by trumpeters, then the spoils taken from the enemy, followed by the king of the conquered country, then officials of the victorious army and musicians dancing and playing; and at last the general himself, in whose honor the whole wonderful pageant was taking place ( New Linguistic and Exegetical Key to the Greek New Testament) Manifests (reveals) (present tense - continually)(5319) phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest (see Vine's below), to cause to be seen or to make something clear. The idea of phaneroo is that there has been an external manifestation to the senses which is open to all primarily referring to what is visible to sensory perception. Thayer says phaneroo means "to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. In classic Greek in some contexts conveyed a religious meaning describing the intervention by or the personal appearance of a deity. Phaneroo in 1-2 Cor - 1 Co. 4:5; 2 Co. 2:14; 2 Co. 3:3; 2 Co. 4:10; 2 Co. 4:11; 2 Co. 5:10; 2 Co. 5:11; 2 Co. 7:12; 2 Co. 11:6; Sweet aroma (3744) osme rom ózo = to emit an odor whether good or bad) refers to a smell, scent or odor of any kind. BDAG says osme is "the quality of something that affects the mind as with an odor" and is used "of an unpleasant odor stench (Tob 6:17 S; 8:3; Job 6:7)." Osme is used literally of the pleasant aroma of "the costly perfume" Mary used to anoint Jesus' feet in (Jn 12:3). Friberg writes that osme is used "figuratively; from the Middle Eastern concept that an odor from something is communicating its power sweet smell, fragrance (2Cor 2:14, 16)." Osme - 5v in NT - Jn. 12:3; 2 Co. 2:14; 2 Co. 2:16; Eph. 5:2; Phil. 4:18 Knowledge (1108) (gnosis from ginosko = to know especially experientially) in simple terms is the possession of information of what is known. Gnosis describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Stated another way gnosis is experientially known, functional ("working") knowledge gleaned from first-hand/personal experience which in turn connects theory to application. Gnosis in Corinthian letters - 1 Co. 1:5; 1 Co. 8:1; 1 Co. 8:7; 1 Co. 8:10; 1 Co. 8:11; 1 Co. 12:8; 1 Co. 13:2; 1 Co. 13:8; 1 Co. 14:6; 2 Co. 2:14; 2 Co. 4:6; 2 Co. 6:6; 2 Co. 8:7; 2 Co. 10:5; 2 Co. 11:6; Related Resource: See youtube video on the triumphal entry in Rome THE TRIUMPHANT LIFE 2 CORINTHIANS 2:14–17 - James Smith “Thanks be unto God, who always causeth us to triumph in Christ” (v. 14). The life that has always been led on in triumph should indeed be a thankful one. There are so many seeming failures in one’s experience. What are the secrets of a victorious life? In those few verses as above, we note some of them. I. A Life in Christ. “God causeth us to triumph in Christ.” There is no possibility of living the victorious life, in God’s sight, out of Christ. To be in Christ is to be at one with Him, and so entirely yielded to His will that His will will be done in us. As the apostle put it, “I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me” (Gal. 2:20). “We know that we dwell in Him, because He hath given us of His Spirit” (1 John 4:13). II. A Life that Reveals Something of the Wisdom of God. “He maketh manifest the savour of His knowledge by us” (v. 14). The guiding principle in the Christian life is the truth revealed in His Word (2 Cor. 4:2). Those led by the Spirit of God will surely be witnesses to something higher and nobler than the wisdom of this world, which is foolishness with God. III. A Life that has a Sweet Savour of Christ unto God. “For we are unto God a sweet savour of Christ” (v. 15). “Christ gave Himself for us an offering to God for a sweet smelling savour” (Eph. 5:2). Those who have been partakers of that offering are to be partakers also of the same sweet savour unto God. He could say: “This is My beloved Son, in whom I am well pleased,” for He knew that all His interests committed to His Son would be safe and successful. Let us so seek to please God. IV. A Life that Affects both Saved and Unsaved. “A savour of Christ in them that are saved and in them that perish” (v. 15). The influence of one Christian’s life can be made a confirmation to another who loves the same Lord. The “savour of Christ,” like the fragrance of the rose, can be easily detected by those who are saved, but to those who are perishing it smells condemnation, so they don’t like it (v. 16). V. A Life True to the Word of God. “We are not as many which corrupt the Word of God” (v. 17). Those who walk in craftiness are sure to handle the Word of God deceitfully (chap. 4:2). If the heart is not true to God, the life will not be true to His Word. It is easy to corrupt God’s message by mingling it with Christ-dishonouring philosophies and the traditions of men. There can be no spiritual victory for those who have gone out of the way (Col. 2:8). VI. A Life Lived in the Presence of God. “In the sight of God speak we in Christ” (v. 17). Abiding in Christ and practising the presence of God in the daily life is the evidence of vanquishing power. This is the victory that overcometh the world, our faith. Faith in Him who is greater than all that can be against us. “If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7). Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. “Thanks be to God who giveth us the victory through our Lord Jesus Christ.” (Handfuls of Purpose) Now thanks be to God who always leads us in triumph in Christ (2 Corinthians 2:14). As British writer Guy King stood on a railroad station platform waiting for a train from London, another train pulled into the station from the opposite direction. Members of a soccer team returning from a game in another city got off. News had not yet reached home as to the outcome of the game, so those awaiting the team didn't know if they had won or lost. A small boy wiggled his way through the crowd and asked one of the players the score. As soon as he heard it, he ran excitedly up and down the platform shouting, "We won! We won!" That youngster was brimming with joy because he identified himself with the players. In one sense, their victory was his victory. We too can participate in a great celebration because Jesus won the victory over sin nearly two thousand years ago. He paid sin's penalty by dying on the cross, and He broke its power by rising from the dead. We share in His victory through faith because "as He is, so are we in this world" (1John 4:17). He is the conquering Savior before whom no foe can stand. We can thank God "who always leads us in triumph in Christ" (2 Cor 2:14). We can be "more than conquerors" when we yield ourselves to the all-conquering Christ. Victory Parade But thanks be to God, who always leads us as captives in Christ’s triumphal procession. 2 Corinthians 2:14 Today's Scripture & Insight: 2 Corinthians 2:14–17 In 2016 when the Chicago Cubs baseball team won the World Series for the first time in more than a century, some sources said that five million people lined the parade route and gathered at a downtown rally to celebrate the championship. Victory parades are not a modern invention. A famous ancient parade was the Roman Triumph, in which victorious generals led a procession of their armies and captives through crowded streets. Such parade imagery was likely in Paul’s mind when he wrote to the Corinthian church thanking God for leading believers “as captives in Christ’s triumphal procession” (2 Corinthians 2:14). I find it fascinating that in this imagery, followers of Christ are the captives. However, as believers we’re not forced to participate, but are willing “captives,” willingly part of the parade led by the victorious, resurrected Christ. As Christians, we celebrate that through Christ’s victory, He’s building His kingdom and the gates of hell will not prevail against it (Matthew 16:18). When we talk about Jesus’s victory on the cross and the freedom it gives believers, we help spread the “aroma of the knowledge of him everywhere” (2 Corinthians 2:14). And whether people find the aroma to be the pleasing reassurance of salvation or the odor of their defeat, this unseen but powerful fragrance is present everywhere we go. What does Jesus’s victory on the cross mean to you? How are you living out the power of His resurrection? Jesus is our victorious King. For further study, see christianuniversity.org/NT109-06. Alan Redpath - 2 Corinthians 2:14 I saw in Him the glory of a life lived in total abandonment to the sovereign will of His Father in heaven. I saw a life lived in utter poverty yet in absolute contentment. I saw a life triumph over every point where I have failed. I have seen Him come so near the poor, to those who are sick, and to those who are in need. I have seen Him holy, separate, harmless, and undefiled; so close to the sinner yet never contaminated. Ah, but most of all I have seen His tears, I have heard His crying, and I have listened to the cry which said, "Oh my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (Mt 26:39). I have seen the nail prints, the marks in His hands and His side; I have heard the cry, "My God, my God, why hast thou forsaken Me?" (Mt. 27:46). I have seen Him made sin on my behalf, God in Christ, reconciling the world to Himself. I have seen the glory of God in the face of Jesus Christ and, bless His holy name, I have seen an empty tomb, an ascended Savior. I have had a clear view of Jesus. I have seen Him, felt Him, and I have known Him in a far deeper way than simply by the outward physical appearance; I have felt the reality of His life begin to burn in my heart. I have seen in Christ the glory of a life that is totally submitted to the sovereignty of God. That glory has begun to take hold of me, and I have begun to see that this is the one life that God expects of any man He made in His own image. I have seen the marks of the cross upon Him, and by His grace the marks of the cross have been put upon me and I am no longer my own; I am bought with a price, redeemed by His precious blood. Yes, I have seen Him--not in the outward physical sense only, but in the inward sense of a deep spiritual reality. I have had a clear view of Jesus and my life will never be the same again. . . . The man who gazes upon and contemplates day by day the face of the Lord Jesus Christ, and who has caught the glow of the reality that the Lord is not a theory but an indwelling power and force in his life, is as a mirror reflecting the glory of the Lord. Give up the struggle and the fight; relax in the omnipotence of the Lord Jesus; look up into His lovely face and as you behold Him, He will transform you into His likeness. You do the beholding--He does the transforming. There is no short-cut to holiness. " . . . Changed into the same image from glory to glory . . . " -- this is a lifelong, glorious experience, and it will be perfected one day in heaven. Paul tells us (Phil. 3:21) that He "shall change our vile body [this body of sin in which dwells no good thing], that it maybe fashioned like unto His glorious body . . . " Yes, He will do that! (Blessings Out of Buffetings, Studies in 2 Corinthians, pp. 44-48). But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place (2 Corinthians 2:14). F B Meyer Our Daily Homily We are a sweet savor of Christ unto God. (r.v.) The idea is borrowed from an ancient Roman triumph, which to the eyes of the world of that day was the most glorious spectacle which the imagination could conceive. The apostle compares himself first to one of the prisoners led in long chains behind the conquerors chariot; then to a servant bearing incense; and lastly to the incense itself that rose all along the line of the procession. Nothing touches the sense more quickly than sweet odors, unless it be noxious ones; and they almost instantly recall some scene of the past with which they were indissolubly associated. For instance, the scent of new-mown hay will carry us off to merry scenes in the far away days of childhood. Thus the apostle wished that his life might be a sweet perfume, floating on the air, reminding men, and above all reminding God, of Christ. It was as though he said, “I desire so to live that I may perpetually remind God of the obedience, sacrifice, and devotion of the Lord Jesus, so that my words and deeds may recall to His heart similar ones in the earthly life of Jesus.” A sweet savor of Christ! It does not consist so much in what we do, but in our manner of doing it; not so much in our words or deeds, as in an indefinable sweetness, tenderness, courtesy, unselfishness, and desire to please others to their edification. It is the breath and fragrance of a life hidden with Christ in God, and deriving its aroma from fellowship with Him. Wrap the habits of your soul in the sweet lavender of your Lord’s character. The secret of abounding joy in self-sacrifice is the happy consciousness, such as Enoch had, that we have pleased God. To have this is to secure deliverance from self-consciousness.
2 Coríntios 2
MacArthur - No one in his own strength is adequate or competent to serve God in the ways and with the power that Paul has been describing (cf. 3:5; 1Co 15:10; Gal 2:20; Eph 1:19; 3:20; Php 2:13; Col 1:29). (MacArthur Study Bible) Paul expands on his in chapter 3 Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, 6 Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2 Cor 3:5-6+) Adequate (2425) (hikanos from the root hik- = “to reach [with the hand],” “to attain”, `reaching to', `attaining to'; hence, `adequate') refers to that which reaches or arrives at a certain standard. Hikanos has been variously used from the time of the Greek tragic dramatists in the basic sense of adequate (sufficient for a specific requirement), sufficient (enough to meet the needs of a situation or a proposed end), enough (in or to a degree or quantity that satisfies or that is sufficient or necessary for satisfaction). Uses in the Corinthian letters - 1Co. 11:30; 1Co. 15:9 ("not fit to be called an apostle"); 2Co. 2:6 ("Sufficient for such a one is this punishment"); 2Co. 2:16 ("who is adequate for these things?"); 2Co. 3:5 ("Not that we are adequate in ourselves to consider anything as coming from ourselves") Salt: Good Or Bad? To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. —2 Corinthians 2:16 Today's Scripture: 2 Corinthians 2:14-17 Is salt good or bad? It’s not that simple, is it? For instance, the salt that melts dangerous ice on winter roads is also the salt that eats through the steel of cars. And the salt that an athlete needs to prevent dehydration is the salt that some experts believe plays a significant role in many health problems, such as high blood pressure. Truth, like salt, has more than one side. As we learn more about what the Word of God says on a specific subject, we grow in our understanding of how to apply God’s truth to life. Then, as we obey that truth, our lives will demonstrate its different effects. For example, as Christians we are the preserving salt of the earth (Mt. 5:13), but we are also a sign of destruction to those who resist Christ (2 Cor. 2:15-16). These were both true in Christ’s ministry. And because He lives in us, our lives are to have the same effect on others. The Savior is merciful and patient to those who call upon Him in faith, but He is also the Judge, whose anger rests upon those who arrogantly resist Him. Thinking It Over Does anyone treat you with cold contempt because of your faith in Christ? Has anyone responded warmly to your witness? If we are like Christ, some will not like us. 2 COR. 2:16. To the one … the savour of death unto death; and to the other the savour of life unto life. The sun and rain will give vigor and growth to a living tree, but the same sun and rain will increase the rot and decay in a dead one. PENTECOST. A PARADE WORTH MARCHING IN - Joseph Stowell “But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of Him.” 2 Corinthians 2:14 For Americans, the Fourth of July is usually a day of picnics, parties, and parades. Putting aside partisan differences and political perspectives, the people of the nation gather to celebrate Independence Day—the founding of the United States. Across the nation, people will line the streets of their towns and villages to see a line-up of brightly decorated floats, shiny fire trucks, antique cars, and grown men driving go-carts in circles. It’s a wonderful holiday and a great celebration! I find it interesting to note that the apostle Paul actually uses the picture of a parade to teach the Corinthian believers an important biblical truth about the work of Jesus on our behalf. In the second chapter of 2 Corinthians he says that God “always leads us in triumphal procession in Christ” (2 Corinthians 2:14). The Corinthians would have been very familiar with the idea of “triumphal processions.” In fact, anyone living under the Roman Empire would have instantly pictured what Paul was describing. Historians tell us that whenever Roman forces captured another region, the victorious Roman commanding general would stage a parade. Gathering his victorious soldiers, he would march through the streets of the city with crowds lining the roads. The captured general and his subdued men would be forced to march, shackled and humbled, with the Roman forces to demonstrate the power and might of Rome’s reach. While they marched, the pagan priests of Rome would burn incense to symbolize the sweet smell of victory. Paul takes that powerful picture and uses it to illustrate the immensity of Christ’s victory over sin and death in the lives of His followers. He says that in the spiritual world, we are being led by the victorious one—Jesus—in a triumphal parade that displays His victory over the forces of evil. We have been set free from our enslavement to sin, and we are now “slaves to righteousness” (Romans 6:18). We have a new master now that we have been gloriously set free! Paul even takes the illustration one step further by referencing the incense burned in the Roman processions. Look again at what he says in 2 Corinthians 2:14, “God . . . through us spreads everywhere the fragrance of the knowledge of Him.” Isn’t that incredible! Our lives, Paul says, are to be a sweet-smelling reminder of how attractive and appealing the freedom and victory we find in Jesus can be! The scent of God’s grace is supposed to linger in the lives of those in our sphere of influence. So today, if you are an American, enjoy the parades. But if you are first and foremost a follower of Jesus, revel in the independence and freedom that you have found in Him. Picture yourself being led through the streets of your town, on display to your friends and family as a trophy of Christ’s victory. And pray that your encounters with others will leave behind the sweet smell of God’s goodness. And here’s the good news: When Jesus is the victor, no one can rain on your parade! YOUR JOURNEY… What are some practical ways to celebrate and remember the day that Jesus set you free from your sin? What freedoms and blessings do you enjoy now because of Christ’s victory on the cross? (If you need some ideas, look at Romans 6-8 and 1 Corinthians 15.) How effectively is your life spreading the “fragrance of the knowledge of Him”? Do the people in your sphere of influence tangibly see and experience the goodness and grace of God through you? The Fragrance of Christ We are to God the pleasing aroma of Christ. 2 Corinthians 2:15 Today's Scripture & Insight: 2 Corinthians 2:14-17 Which of the five senses brings back your memories most sharply? For me it is definitely the sense of smell. A certain kind of sun oil takes me instantly to a French beach. The smell of chicken mash brings back childhood visits to my grandmother. A hint of pine says “Christmas,” and a certain kind of aftershave reminds me of my son’s teenage years. Paul reminded the Corinthians that they were the aroma of Christ: “For we are to God the pleasing aroma of Christ” (2 Cor. 2:15). He may have been referring to Roman victory parades. The Romans made sure everyone knew they had been victorious by burning incense on altars throughout the city. For the victors, the aroma was pleasing; for the prisoners it meant certain slavery or death. So as believers, we are victorious soldiers. And when the gospel of Christ is preached, it is a pleasing fragrance to God. Lord, please shape my thoughts and actions so people may sense that I have been with You. When we walk with God, people will notice. A Mysterious Fragrance We are to God the fragrance of Christ. —2 Corinthians 2:15 Today's Scripture: 2 Corinthians 2:12-3:6 Most of us can think of someone—perhaps a relative or a friend—who is known for a particular perfume she wears. Even without seeing her, we know when she’s nearby. Wordlessly, her fragrance welcomes us into her company. Every Christian should also be known for wearing a particular perfume—the fragrance of Christ. But it can’t be bought at a cosmetic counter. It can’t even be bottled and sold by the church. This mysterious perfume rises always and only out of our inner communion with Christ and wafts a subtle yet noticeable influence toward others. Someone said about a Christian in his small town, “That man never crosses my pathway without me being better for it!” Another remarked of him, “You need only shake his hand to know that he is full of God.” Most likely, this admired believer had given a verbal witness at some point. But without the perfume of Christ, his witness would not have been empowered by the Spirit (2 Cor. 3:6). Oh, make me, Lord, so much like Thee, My life controlled by power divine, That I a shining light may be From which Thy grace may ever shine. —Robertson When we've been alone with Jesus, There's a difference others know; And to them it's like a fragrance That we leave where'er we go. —Hess If you walk with Christ, others will sense His presence with you. 2 Corinthians 2:17 For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God. KJV 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. NET 2 Corinthians 2:17 For we are not like so many others, hucksters who peddle the word of God for profit, but we are speaking in Christ before God as persons of sincerity, as persons sent from God. BGT 2 Corinthians 2:17 οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. NLT 2 Corinthians 2:17 You see, we are not like the many hucksters who preach for personal profit. We preach the word of God with sincerity and with Christ's authority, knowing that God is watching us. ESV 2 Corinthians 2:17 For we are not, like so many, peddlers of God's word, but as men of sincerity, as commissioned by God, in the sight of God we speak in Christ. NIV 2 Corinthians 2:17 Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God. GNT 2 Corinthians 2:17 οὐ γάρ ἐσμεν ὡς οἱ πολλοὶ καπηλεύοντες τὸν λόγον τοῦ θεοῦ, ἀλλ᾽ ὡς ἐξ εἰλικρινείας, ἀλλ᾽ ὡς ἐκ θεοῦ κατέναντι θεοῦ ἐν Χριστῷ λαλοῦμεν. YLT 2 Corinthians 2:17 for we are not as the many, adulterating the word of God, but as of sincerity -- but as of God; in the presence of God, in Christ we do speak. ASV 2 Corinthians 2:17 For we are not as the many, corrupting the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ. CSB 2 Corinthians 2:17 For we are not like the many who market God's message for profit. On the contrary, we speak with sincerity in Christ, as from God and before God. MIT 2 Corinthians 2:17 We are not like those many who unscrupulously huckster the word of God. But with pure motives as agents from God, in Christ we speak in the presence of God. NKJ 2 Corinthians 2:17 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. NRS 2 Corinthians 2:17 For we are not peddlers of God's word like so many; but in Christ we speak as persons of sincerity, as persons sent from God and standing in his presence. NAB 2 Corinthians 2:17 For we are not like the many who trade on the word of God; but as out of sincerity, indeed as from God and in the presence of God, we speak in Christ. NJB 2 Corinthians 2:17 At least we do not adulterate the word of God, as so many do, but it is in all purity, as envoys of God and in God's presence, that we speak in Christ. GWN 2 Corinthians 2:17 At least we don't go around selling an impure word of God like many others. The opposite is true. As Christ's spokesmen and in God's presence, we speak the pure message that comes from God. BBE 2 Corinthians 2:17 For we are not like the great number who make use of the word of God for profit: but our words are true, as from God, being said as before God in Christ. GNB We are not like so many others, who handle God’s message as if it were cheap merchandise; but because God has sent us, we speak with sincerity in his presence, as servants of Christ. REB We are not adulterating the word of God for profit as so many do; when we declare the word we do it in sincerity, as from God and in God’s sight, as members of Christ. NEB At least we do not go hawking the word of God about, as so many do; when we declare the word we do it in sincerity, as from God and in God’s sight, as members of Christ. CJB For we are not like a lot of folks who go about huckstering God’s message for a fee; on the contrary, we speak out of a sincere heart, as people sent by God, standing in God’s presence, living in union with the Messiah. The Message No—but at least we don’t take God’s Word, water it down, and then take it to the streets to sell it cheap. We stand in Christ’s presence when we speak; God looks us in the face. We get what we say straight from God and say it as honestly as we can. AMP For we are not, like so many, [like hucksters making a trade of] peddling God’s Word [shortchanging and adulterating the divine message]; but like [men] of sincerity and the purest motive, as [commissioned and sent] by God, we speak [His message] in Christ (the Messiah), in the [very] sight and presence of God. not like many: 2Co 4:2 2Co 11:13-15 Jer 5:31 23:27-32 Mt 24:24 1Ti 1:19,20 4:1-3 2Ti 2:6-18 4:3,4 Tit 1:11 2Pe 2:1-3 1Jn 4:1 2Jn 1:7-11 Jude 1:4 Rev 2:14,15,20 12:9 19:20 peddling, 2Co 4:2 but from sincerity: 2Co 1:12 4:2 Ac 20:20,27 Heb 11:27 2 Corinthians 2 Resources - Multiple Sermons and Commentaries Related Passage: 2 Corinthians 4:2+ but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. 2 Corinthians 11:4, 13-15+ For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.....13 For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14 No wonder, for even Satan disguises himself as an angel of light. 15 Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds. NO HUCKSTERS PEDDLING THE WORD OF GOD FOR PROFIT A huckster is is anyone who sells something or serves biased interests, using pushy or showy tactics. Historically, the term meant any type of vendor, but over time it has assumed pejorative connotations. (Itinerant medicine men were known as hucksters - see French drawing) For (gar) - Term of explanation. Paul is explaining why he had just asked "Who is adequate for these things" here giving a picture of men who presented themselves as "adequate." We are not like many - Don't miss the adjective many indicating that a substantial number of false teachers had infiltrated and defiled the purity of the Bride of Christ in Corinth (cf 2Co 11:2-4+). In Php 3:18+ he used "many" in a similar context writing that "many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ." The implication is that Paul saw himself in the minority of men who were faithful ministers of the Word. Peddling the word of God - NET = "hucksters who peddle the word of God for profit." Amplified = "shortchanging and adulterating the divine message." Peddling (kateleuo) is used only here in NT and is derived from kapelos (used in Lxx of Isa 1:22+ = a huckster who mixes wine with water) one who would sell damaged goods or lighten weight for personal gain. Kateleuo described a seller of merchandise, but with the nuance in this context that they were retailing (KJV - corrupting) the Word of God deceitfully rather that speaking it with sincerity. Even the pagan classical philosophers spoke against wandering philosophers who sold their “wisdom for money!” Paul sought to disavow and avoid any suggestion of a "money-seeking" reputation that he accused his opponents of having. This was an important issue in the Hellenistic world. Though Paul accepted money from churches (especially Philippi) for his support, he apparently never “had his hand out” when he was preaching except when he raised funds for the poor of the other churches.