Now when I came to Troas for the Good News of Christ, and when a door was opened to me in the Lord,
KJV
Furthermore, when I came to Troas to preach Christ’s gospel, and a door was opened unto me of the Lord,
Commentary
Commentary
In this chapter the apostle proceeds in the account of the reasons why
he did not come to Corinth, ver. 1-4 .
Then he writes concerning the incestuous person who lay under censure;
and gives direction for restoring him, together with the reasons for
their so doing
( ver. 5-11 ),
and afterwards informs them of his labours and success in preaching the
gospel in several places, ver. 12-17 .
1 But I determined this with myself, that I would not come
again to you in heaviness.
2 For if I make you sorry, who is he then that maketh me glad,
but the same which is made sorry by me?
3 And I wrote this same unto you, lest, when I came, I should
have sorrow from them of whom I ought to rejoice; having
confidence in you all, that my joy is the joy of you all.
4 For out of much affliction and anguish of heart I wrote unto
you with many tears; not that ye should be grieved, but that ye
might know the love which I have more abundantly unto you.
In these verses,
1. The apostle proceeds in giving an account of the reason why he did
not come to Corinth, as was expected; namely, because he was unwilling
to grieve them, or be grieved by them, v. 1, 2 . He had determined not to come to them in heaviness, which yet he
would have done had he come and found scandal among them not duly
animadverted upon: this would have been cause of grief both to him and
them, for their sorrow or joy at meeting would have been mutual. If he
had made them sorry, that would have been a sorrow to himself, for
there would have been none to have made him glad. But his desire was to
have a cheerful meeting with them, and not to have it embittered by any
unhappy occasion of disagreeing.
2. He tells them it was to the same intent that he wrote his former
epistle, v. 3, 4 .
(1.) That he might not have sorrow from those of whom he ought to
rejoice; and that he had written to them in confidence of their
doing what was requisite, in order to their benefit and his comfort.
The particular thing referred to, as appears by the following verses ,
was the case of the incestuous person about whom he had written in the
first epistle, ch. v .
Nor was the apostle disappointed in his expectation.
(2.) He assures them that he did not design to grieve them, but to
testify his love to them, and that he wrote to them with much anguish and affliction in his own heart, and with great
affection to them. He had written with tears, that they might know
his abundant love to them. Note,
[1.] Even in reproofs, admonitions, and acts of discipline, faithful
ministers show their love.
[2.] Needful censures, and the exercise of church-discipline towards
offenders, are a grief to tender-spirited ministers, and are
administered with regret.
5 But if any have caused grief, he hath not grieved me, but in
part: that I may not overcharge you all.
6 Sufficient to such a man is this punishment, which was
inflicted of many.
7 So that contrariwise ye ought rather to forgive him, and
comfort him, lest perhaps such a one should be swallowed up
with overmuch sorrow.
8 Wherefore I beseech you that ye would confirm your love
toward him.
9 For to this end also did I write, that I might know the proof
of you, whether ye be obedient in all things.
10 To whom ye forgive any thing, I forgive also: for if I
forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ;
11 Lest Satan should get an advantage of us: for we are not
ignorant of his devices.
In these verses the apostle treats concerning the incestuous person who
had been excommunicated, which seems to be one principal cause of his
writing this epistle. Here observe,
1. He tells them that the crime of that person had grieved him in
part; and that he was grieved also with a part of them, who,
notwithstanding this scandal had been found among them, were puffed
up and had not mourned, 1 Cor. v. 2 .
However, he was unwilling to lay too heavy a charge upon the whole
church, especially seeing they had cleared themselves in that matter by
observing the directions he had formerly given them.
2. He tells them that the punishment which had been inflicted upon this
offender was sufficient, v. 6 .
The desired effect was obtained, for the man was humbled, and they had
shown the proof of their obedience to his directions.
3. He therefore directs them, with all speed, to restore the
excommunicated person, or to receive him again to their communion, v. 7, 8 .
This is expressed several ways. He beseeches them to forgive him, that
is, to release him from church-censures, for they could not remit the
guilt or offence against God; and also to comfort him, for in many
cases the comfort of penitents depends upon their reconciliation not
only with God, but with men also, whom they have scandalized or
injured. They must also confirm their love to him; that is, they should
show that their reproofs and censures proceeded from love to his
person, as well as hatred to his sin, and that their design was to
reform, not to ruin him. Or thus: If his fall had weakened their love
to him, that they could not take such satisfaction in him as formerly;
yet, now that he was recovered by repentance, they must renew and
confirm their love to him.
4. He uses several weighty arguments to persuade them to do thus, as,
(1.) The case of the penitent called for this; for he was in danger of
being swallowed up with over-much sorrow, v. 7 .
He was so sensible of this fault, and so much afflicted under his
punishment, that he was in danger of falling into despair. When sorrow
is excessive it does hurt; and even sorrow for sin is too great when it
unfits for other duties, and drives men to despair.
(2.) They had shown obedience to his directions in passing a censure
upon the offender and now he would have them comply with his desire to
restore him, v. 9 .
(3.) He mentions his readiness to forgive this penitent, and concur
with them in this matter. " To whom you forgive I forgive also, v. 10 .
I will readily concur with you in forgiving him." And this he would do
for their sakes, for love to them and for their advantage; and for
Christ's sake, or in his name, as his apostle, and in conformity to his
doctrine and example, which are so full of kindness and tender mercy
towards all those who truly repent.
(4.) He gives another weighty reason
( v. 11 ): Lest Satan get an advantage against us. Not only was there
danger lest Satan should get an advantage against the penitent, by
driving him to despair; but against the churches also, and the apostles
or ministers of Christ, by representing them as too rigid and severe,
and so frightening people from coming among them. In this, as in other
things, wisdom is profitable to direct, so to manage according
as the case may be that the ministry may not be blamed, for
indulging sin on the one hand, or for too great severity towards
sinners on the other hand. Note, Satan is a subtle enemy, and uses
many stratagems to deceive us; and we should not be ignorant of his
devices: he is also a watchful adversary, ready to take all
advantages against us, and we should be very cautious lest we give him
any occasion so to do.
12 Furthermore, when I came to Troas to preach Christ's
gospel, and a door was opened unto me of the Lord,
13 I had no rest in my spirit, because I found not Titus my
brother: but taking my leave of them, I went from thence into
Macedonia.
14 Now thanks be unto God, which always causeth us to triumph
in Christ, and maketh manifest the savour of his knowledge by us
in every place.
15 For we are unto God a sweet savour of Christ, in them that
are saved, and in them that perish:
16 To the one we are the savour of death unto death; and to
the other the savour of life unto life. And who is sufficient
for these things?
17 For we are not as many, which corrupt the word of God: but
as of sincerity, but as of God, in the sight of God speak we in
Christ.
After these directions concerning the excommunicated person the apostle
makes a long digression, to give the Corinthians an account of his
travels and labours for the furtherance of the gospel, and what success
he had therein, declaring at the same time how much he was concerned
for them in their affairs, how he had no rest in his spirit, when he found not Titus at Troas
( v. 13 ),
as he expected, from whom he hoped to have understood more perfectly
how it fared with them. And we find afterwards
( ch. vii. 5-7 )
that when the apostle had come into Macedonia he was comforted by the
coming of Titus, and the information he gave him concerning them. So
that we may look upon all that we read from this second chapter, v. 12,
to ch. vii. 5 ,
as a kind of parenthesis. Observe here,
I. Paul's unwearied labour and diligence in his work, v. 12, 13 .
He travelled from place to place, to preach the gospel. He went to
Troas from Philippi by sea
( Acts xx. 6 ),
and thence he went to Macedonia; so that he was prevented from passing
by Corinth, as he had designed, ch. i. 16 .
But, though he was prevented in his design as to the place of working,
yet he was unwearied in his work.
II. His success in his work: A great door was opened to him of the
Lord, v. 12 .
He had a great deal of work to do wherever he came, and had good
success in his work; for God made manifest the savour of his
knowledge by him in every place where he came. He had an
opportunity to open the door of his mouth freely, and God opened the
hearts of his hearers, as the heart of Lydia
( Acts xvi. 14 ),
and the apostle speaks of this as a matter of thankfulness to God and
of rejoicing to his soul: Thanks be to God, who always causeth us to
triumph in Christ. Note,
1. A believer's triumphs are all in Christ. In ourselves we are weak,
and have neither joy nor victory; but in Christ we may rejoice and
triumph.
2. True believers have constant cause of triumph in Christ, for they
are more than conquerors through him who hath loved them, Rom. viii. 37 .
3. God causeth them to triumph in Christ. It is God who has given us
matter for triumph, and hearts to triumph. To him therefore be the
praise and glory of all.
4. The good success of the gospel is a good reason for a Christian's
joy and rejoicing.
III. The comfort that the apostle and his companions in labour found,
even when the gospel was not successful to the salvation of some who
heard it, v. 15-17 .
Here observe,
1. The different success of the gospel, and its different effects upon
several sorts of persons to whom it is preached. The success is
different; for some are saved by it, while others perish under it. Nor
is this to be wondered at, considering the different effects the gospel
has. For,
(1.) Unto some it is a savour of death unto death. Those who are
willingly ignorant, and wilfully obstinate, disrelish the gospel, as
men dislike an ill savour, and therefore they are blinded and hardened
by it: it stirs up their corruptions, and exasperates their spirits.
They reject the gospel, to their ruin, even to spiritual and eternal
death.
(2.) Unto others the gospel is a savour of life unto life. To
humble and gracious souls the preaching of the word is most delightful
and profitable. As it is sweeter than honey to the taste, so it is more
grateful than the most precious odours to the senses, and much more
profitable; for as it quickened them at first, when they were dead
in trespasses and sins, so it makes them more lively, and will end
in eternal life.
2. The awful impressions this matter made upon the mind of the apostle,
and should also make upon our spirits: Who is sufficient for these
things? v. 16 . Tis hikanos --who is worthy to be employed in such
weighty work, a work of such vast importance, because of so great
consequence? Who is able to perform such a difficult work, that
requires so much skill and industry? The work is great and our strength
is small; yea, of ourselves we have no strength at all; all our
sufficiency is of God. Note, If men did seriously consider what
great things depend upon the preaching of the gospel, and how difficult
the work of the ministry is, they would be very cautious how they enter
upon it, and very careful to perform it well.
3. The comfort which the apostle had under this serious consideration,
(1.) Because faithful ministers shall be accepted of God, whatever
their success be: We are, if faithful, unto God a sweet
savour of Christ ( v. 15 ),
in those who are saved and in those also who perish. God will accept of
sincere intentions, and honest endeavours, though with many they are
not successful. Ministers shall be accepted, and recompensed, not
according to their success, but according to their fidelity. Though
Israel be not gathered, yet shall I be glorious in the eyes of the
Lord, Isa. xlix. 5 .
(2.) Because his conscience witnessed to his faithfulness, v. 17 .
Though many did corrupt the word of God, yet the apostle's
conscience witnessed to his fidelity. He did not mix his own notions
with the doctrines and institutions of Christ; he durst not add to, nor
diminish from, the word of God; he was faithful in dispensing the
gospel, as he received it from the Lord, and had no secular turn to
serve; his aim was to approve himself to God, remembering that his eye
was always upon him; he therefore spoke and acted always as in the
sight of God, and therefore in sincerity. Note, What we do in religion
is not of God, does not come from God, will not reach to God, unless it
be done in sincerity, as in the sight of God.
A believer's triumphs are all in Christ. To him
be the praise and glory of all, while the success of the gospel is a
good reason for a Christian's joy and rejoicing. In ancient triumphs,
abundance of perfumes and sweet odours were used; so the name
and salvation of Jesus, as ointment poured out, was a sweet savour
diffused in every place. Unto some, the gospel is a savour of death
unto death. They reject it to their ruin. Unto others, the gospel is a
savour of life unto life: as it quickened them at first when they were
dead in trespasses and sins, so it makes them more lively, and will
end in eternal life. Observe the awful impressions this matter made
upon the apostle, and should also make upon us. The work is great,
and of ourselves we have no strength at all; all our sufficiency is of
God. But what we do in religion, unless it is done in sincerity, as in
the sight of God, is not of God, does not come from him, and will
not reach to him. May we carefully watch ourselves in this matter;
and seek the testimony of our consciences, under the teaching of
2917
the Holy Spirit, that as of sincerity, so speak we in Christ and of
Christ.
Furthermore, when I came to Troas,.... The apostle proceeds, in this latter part of the chapter, to take notice of and remove the charge of ostentation and insincerity in preaching the Gospel, and hints at other reasons of his not coming to Corinth; particularly that he took a journey to Troas, expecting to meet with Titus there, who was to give him an account of the affairs of the church at Corinth, which he was desirous of knowing before he went thither; but missing of Titus, is uneasy, and goes for Macedonia; though he was first detained awhile at Troas, having a good opportunity of preaching the Gospel there, with a prospect of success. Troas was a city of the lesser Asia near the Hellespont, formerly called Troy; of Paul's being at this place more than once, see
Ti2 4:13
, and of this place See Gill on
Act 16:8
, and of the church there; see Gill on
Act 20:7
. Hither he came,
to preach Christ's Gospel; that Gospel, of which Christ is both the author and subject; and is no other than the good news and glad tidings of peace, pardon, righteousness, life, and salvation, by a crucified Jesus; this was his work and business; his heart was in it, he took delight in this service, and it was what he pursued in every place wherever he came; and in this place he had much encouragement; for he adds,
and a door was opened unto me of the Lord; such an one as was opened to him at Ephesus,
Co1 16:9
; he had a good opportunity of preaching the Gospel to many souls, many were inclined to attend his ministry, from whence he conceived great hopes of doing good; a door of utterance was given to him to preach the Gospel boldly and freely, and a door of entrance for the Gospel to pass into their hearts: all which was not of men, "but of the Lord"; who has the key of David, who opens and no man shuts, shuts and no man opens.
A believer's triumphs are all in Christ. To him
be the praise and glory of all, while the success of the gospel is a
good reason for a Christian's joy and rejoicing.
But what we do in religion, unless it is done in sincerity, as in
the sight of God, is not of God, does not come from him, and will
not reach to him. May we carefully watch ourselves in this matter;
and seek the testimony of our consciences, under the teaching of
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the Holy Spirit, that as of sincerity, so speak we in Christ and of
Christ.
Sources: Matthew Henry; Matthew Henry Concise; Gill's Exposition
Commentary
Commentary