Continuing the theme of witness, Paul says of the word of God that for some...
Continuing the theme of witness, Paul says of the word of God that for some it proves life-giving, and for others deadly (v. 16). These words recall others from the letter to the Romans, where the apostle says the same thing about the Torah, which, according to Paul's testimony, both gives life and kills at the same time (Rom. 7:7-13). There is nothing surprising here: Paul looks at the Torah not simply as a law once given by God and then formally carried out, but as the living word of God, which acts on the soul and heart of a person every time that person wants to follow the law given by God by keeping the commandments. Understood this way, the Torah proves inseparable from the word of God and from the Kingdom. That is why it is impossible to ignore it, just as it is impossible to ignore God's revelation and the Kingdom itself: both require self-definition from a person, a clear and unambiguous "yes" or "no," becoming, depending on the answer given, either a source of life or the beginning of a path leading to death.
But to bear witness in such a way that the reality of God's word and the reality of the Kingdom become obvious to those around is possible only when the witness himself preaches "from God, before God, in Christ" (v. 17). What he says must be revealed by God, and revealed not to someone else from whom the witness might have heard what he testifies about, but experienced by him himself as his own revelation. Testimony itself is possible only in the presence of God, which confirms the witness's words, assuring those who are ready to hear God but for whom the arguments of human wisdom alone are no longer enough. And finally, the witness must live one life with the risen Christ, the life of that Kingdom about which and from which he bears witness. After all, the main task of Christ's witness is to let those who listen to him feel what the Kingdom is and what God's breath is. And if he succeeds in this, the witness can consider his task fulfilled. Everything further depends on the choice each person makes for himself.
2
2:1 In grief - Either on account of the particular offender, or of the church in general.
2:2 For if I grieve you, who is he that cheereth me, but he that is grieved by me - That is, I cannot be comforted myself till his grief is removed.
2:3 And I wrote thus to you - I wrote to you before in this determination, not to come to you in grief.
2:4 From much anguish I wrote to you, not so much that ye might be grieved, as that ye might know by my faithful admonition my abundant love toward you.
2:5 He hath grieved me but in part - Who still rejoice over the greater part of you. Otherwise I might burden you all.
2:6 Sufficient for such an one - With what a remarkable tenderness does St. Paul treat this offender! He never once mentions his name. Nor does he here so much as mention his crime. By many - Not only by the rulers of the church: the whole congregation acquiesced in the sentence.
2:10 To whom ye forgive - He makes no question of their complying with his direction. Anything - So mildly does he speak even of that heinous sin, after it was repented of.In the person of Christ - By the authority wherewith he has invested me.
2:11 Lest Satan - To whom he had been delivered, and who sought to destroy not only his flesh, but his soul also. Get an advantage over us - For the loss of one soul is a common loss.
2:12 Now when I came to Troas - It seems, in that passage from Asia to Macedonia, of which a short account is given, Act 20:1-2. Even thougha door was opened to me - That is, there was free liberty to speak, and many were willing to hear: yet,
2:13 I had no rest in my spirit - From an earnest desire to know how my letter had been received. Because I did not find Titus - In his return from you. So I went forth into Macedonia - Where being much nearer, I might more easily be informed concerning you. The apostle resumes the thread of his discourse, Co2 7:2, interposing an admirable digression concerning what he had done and suffered elsewhere, the profit of which he by this means derives to the Corinthians also; and as a prelude to his apology against the false apostles.
2:14 To triumph, implies not only victory, but an open manifestation of it. And as in triumphal processions, especially in the east, incense and perfumes were burned near the conqueror, the apostle beautifully alludes to this circumstance in the following verse: as likewise to the different effects which strong perfumes have upon different persons; some of whom they revive, while they throw others into the most violent disorders.
2:15 For we - The preachers of the gospel. Are to God a sweet odour of Christ - God is well - pleased with this perfume diffused by us, both in them that believe and are saved, treated of, Co2 3:1; Co2 4:2; and in them that obstinately disbelieve and, consequently, perish, treated of, Co2 4:3-6.
2:16 And who is sufficient for these things - No man living, but by the power of God's Spirit.
2:17 For we are not as many, who adulterate the word of God - Like those vintners (so the Greek word implies) who mix their wines with baser liquors. But as of sincerity - Without any mixture. But as from God - This rises higher still; transmitting his pure word, not our own. In the sight of God - Whom we regard as always present, and noting every word of ourtongue. Speak we - The tongue is ours, but the power is God's.In Christ - Words which he gives, approves, and blesses.